Image expression technology based on measurement and direct observation became a systematic modern technology at the end of the 18th century. The relationship between the central state and its borders was manifested as military conquest and cultural inclusion. The strategies of using the subtle meaning of iconography to create the history of the national frontiers are roughly similar. In the 18th century, China and Japan both used imagery to describe the border ethnic groups. The Qianlong Dynasty included the "Imperial Qing Dynasty Tribute Picture", "Hundred Miao Picture" and "Dianyi Picture", and the "Dianyi Picture" during the Tokugawa Shogunate period, which both played an important role in the border development and colonization activities of early modern countries in East Asia. Volume 3 of the "Imperial Qing Dynasty Tribute" painted in the 26th year of Qianlong (1761) depicts seven hunting ethnic groups under the rule of the court in the Heilongjiang, Ussuri River Basin and the Kukan Island. The common feature is that they have the obligation to "tribute martened fur" to the Qing court. Almost at the same time, the images of these martened ethnic groups also appeared in the image of the border ethnic groups in the Edo period of Japan (1603-1867) and were named "Baiyi". What causes painters in both China and Japan to turn their attention to this group of people?
From a regional perspective, the "Zhuyi" (now called the Ainu people) was located in the border areas of China, Japan and Russia in the 18th century. It not only maintained a tribute relationship with the Qing court, but also was the target of the colonization of the Japanese Tokugawa Shogunate to open up territory to the northern archipelago. After 1860, it was even more occupied by Tsarist Russia. At present, domestic academic circles have accumulated considerable accumulation in the governance of the northeastern border, the tribute marten system, and ethnic history of the Qing Dynasty empire. However, overall, there is a lack of an overall vision to break the boundaries of the "nation state", and special research centered on ethnic atlas and visual historical materials is rare. The tribute and trade between China and Japan, which has been intermediary with the "Zhiyi" nation, vertically connected to Northeast Asia and effectively operated for nearly two hundred years, has long been a research gap. This article aims to start from "Baiyi Painting", take ethnic atlas and visual historical materials as the starting point, and combines Chinese and Japanese literature to explore the relationship between transnational trade and the receiving and receiving of artifacts generated by the "tribute sable and appreciation" system in the northeastern border of the Qing Dynasty, and explain from an image perspective how the trade network based on "tribute reward" can maintain operation in multi-ethnic areas of the North Pacific.
1. "Bai Yi" and "Bai Yi Painting" as the ethnic map
The information about "Bai Yi" in Chinese and Japanese literature refers to different points, and covers each other, which makes the ethnic genitals of "Bai Yi" and their relationship with ethnic groups in the lower reaches of Heilongjiang a very difficult problem in the study of ethnic groups in the northeastern border areas. In the early Chinese historical records, the records about "Fengyi" are quite brief and generally vague. They only mention the characteristics of "living in the Northeast Island" and the "hair-growing" of the person. For example, "Shan Hai Jing·Dahuang North Classic" says that "the country of Mao people is a country outside the Northeast Sea, and eats millet and makes four birds", Guo Pu notes "the country of Mao people" as "on the island of Dahaizhou" ③, and Gustave (Gustave) ( Schlegel believes that the "Dahaizhou Island" here is Sakhalin Island, and the "Maomin" is the "Baiyi" on the island ④; Volume 199 of "Old Book of Tang" "Dongyi·Biography of Japan" says that the borders of Japan are "thousands of miles from east to west, south to north, and the western and southern boundaries are Xian to the sea, and the eastern and northern boundaries are limited to mountains, and the Maoren Kingdom outside the mountain." ⑤ Volume 9 of the "Liaodong Chronicles" of the Ming Dynasty has the "Baiyi", which says that it "must be four feet long, especially good at bowing and arrows, inserting arrows at the head, and let people hold them to stand, and they hit them in dozens of steps" ⑥. This article is located in the "Dayi Contributions" volume of "Baiyi" in the "Liaodong Chronicles". It can be seen that in the Ming Dynasty, the "Baiyi" who lived in "small and medium-sized island countries" was the foreigner who maintained a tribute relationship with the imperial court. The "small island country" here is Sakhalin Island. In the volume of "Northeast Border Defense Collection" by the Qing people, Cao Tingjie, "The Study of the Reform and Victory of Sakhalin Island" says, "Sakhalin Island was a woman's country in ancient times, and was also known as the Mao people's country"⑦. In the second year of Tianming of the Later Jin Dynasty (1617), "sent four hundred troops to collect all the troops scattered in the sea"⑧, and incorporated Sakhalin Island into the Qing Dynasty's territory.In the Qing Dynasty documents, Sakhalin Island is also called "Donghai Island", and the Manchu word "sahalinya angga hada", which means the island at the mouth of Heihe River. The island was called "Cu Shuo", "Qu Shuo", and "Mo Yi" in the Tang Dynasty. It was the subordinate tribe of Hei Shui Mo Shi, and in the Yuan Dynasty, it was called "Gu Wei" and "Ku Wu" in the Ming Dynasty. In the "Academic Records of the Origin and Flow of Manchuria", Sakhalin Island was classified as "External Vocational Territory" volume. Before it was transferred to Russia in 1860, it was the northeastern border of the jurisdiction of the Deputy Chief of the Three Clans yamen. Before the middle of the Qing Dynasty, the "caught tribes" of Sakhalin Island had four branches: Hezhe, Feiyaka , Oroqen and Kuye. Among them, the Kuyeka and the Kuye people had the greatest relationship with the "Faiyi" recorded in the Tang and Song dynasties. Guo Kexing's "Tribeans" quoted "Ji Lin Old News Record" and said that "Faiyaha people were the same as the Hokkien in the North Sea in Japan." 10
China The records of "如何" in Sakhalin Island are scattered and the content is not detailed. In comparison, the Japanese documents describe "如何"/(㈈ぞ) more detailed and clearer in classification. The scope of "如何" is also larger. In addition to Sakhalin Islanders, they also include the current Hokkaido , the Shimokichi Peninsula at the northern end of Hokkaido , and the Tungusgus language Ainu people (アイヌ) of the Kuril Islands. The relationship between the "Zhiyi" and the Yamato regime was very complicated. It not only paid tribute to the emperor as a vassal state, but also repeatedly rebelled and refused to be a minister when the royal family was unable to look north. From the perspective of etymology, the word "大体" is the earliest found in Volume 7 of "大体" in "大体" Volume 7 of "大体". In the spring of Emperor Keijo, in the 27th year of Emperor Kyoto, Japanese Wuzun led his troops to the northeast of Honshu Island, saying that among the Dongyi here, "there is a man and a woman with a tattoo, and she is brave and brave. She is the general of "大体"... In the past, he has not been transformed into a king." (11) In the fourth year of Emperor Qiming (658), Abebirov expeditioned to the 大体. During the reign of Emperor Kanmu, Maro Tamura was awarded the title of "大体" to attack the people of Huanyu area, forcing the "大体" to move northward (12). Despite repeated conquests and surrenders, in a strict sense, the term "吉" is mostly used in Japanese literature to refer to alien ethnic groups that did not return to the kingdom of the northern region. Until 1868, the "吉" region was politically a semi-independent state entity, and the relationship between shogunate and "吉" also belongs to diplomatic relations (13).
Figure 1 The scope of "Suyi Land"
(Pic.1 The region of Ezochi)
During the Edo period, the area south of the Matsumae Peninsula, including Honshu Island, was the residence of the Yamato people, that is, the "national land". The opposite concept is the residence of the Yamato people located in Hokkaido and the northern archipelago, that is, the "Yi Land", also known as "Suyi Land" (㈈ぞち), and "Suyi Country" (㈈ぞのくに) (18) (Figure 1). Overall, the "Zhiyi Land" is a strategic fortress for the Japanese central government to control the northern borders, colonize and trade. Both military and economic status are very important.
Visual text that uses image to show the "Bai Yi" form is called "Bai Yi Painting" (19). According to type and age, the broad sense of "大天子生" includes three aspects. One is the image of "天子生" presented in private writings and pictures in the 18th century. For example, "天子生" written by Ryoan Terashima in Volume 13 of "天子生" written by Ryoan Terashima in Volume 13 of "天子生", which combines images and text to show the intuitive image of "天子生" (20); in the sixth year of Tianming (1786), Lin Ziping wrote " The "All Picture of the Three Kingdoms" focuses on the geography and customs of the three countries "Baiyi Kingdom", "Hidden 5 Kingdoms" and "Ryukyu Kingdom". Among them, the "Baiyi Kingdom Complete Picture" introduces the style, clothes and utensils of the "Baiyi" in the form of a picture (21); Kudo Heisuke wrote "A Study on the "Baiyi Style of the Red Beings" in the third year of Tianming (1783), drawing the "Baiyi" customs map, and proposed to the shogunate to explore the north and expand Japan-Russia trade. Since the importance of the northern archipelago has not yet risen to a level related to national security during this period, "Zhuyi" is still an indifferent distant people, and the information about this group of people is also full of strong speculation and imagination.
The second category of "Zhuyi Painting" is the product of " North Four Islands " geographical survey and ethnic survey.Since the mid-18th century, due to the pressure of territorial disputes between China and Russia, the Tokugawa Shogunate, which is adjacent to the "Suiyi Land", and the Tokugawa Shogunate, which is adjacent to the "Suiyi Land", frequently sent "Suiyi Expedition Team" to the northern region for geographical surveys and ethnic surveys. In just 50 years, Shizuozaki Chuoemon, Takahashi Kiyoshizuo, Tetsugoro Yamaguchi, Tanamiri Miyagi, Tokune and others set foot in the current Hokkaido, Sakhalin Island and the "Four Northern Islands" areas (22). Among the previous inspection reports that have been compiled and published, many maps of the Yi Yi drawn with modern surveying and mapping technology are included, such as the "Complete Map of the Yi Yi Ge" by the Tanuma Yi Investigation Team in 1785, the "Picture of the Yi Song Front" by the Qianjiu Chishui in the seventh year of Kuanzheng (1795), and the "Sand Draw of the Customs and Human Relations of the People in the Supreme Denone" by the Customs and Humanities of the People in the Country (24). The "Bai Yi Painting" based on field observation and demonstrates the customs and habits of "Bai Yi" often appears as a picture of this type of actual measured Bai Yi map.
The third category of "Zhuyi Painting" is a special category of graphics based on geography and ethnology information. It is a little later than the first two categories, and its naming and classification are more detailed. It has three shapes: single frame, album and scroll. Most of them have both pictures and texts, also known as "Ai Nu Customary Painting" (25) (see the attached table). With the rapid development of publishing and publishing technology in the late Edo Shogunate, "Sakura Painting" became popular among all kinds of folk publications. Overall, during this period, the Tokugawa Shogunate was committed to vigorously inflated outside Honshu Island by force and commercial means, and implemented the "harmony" policy, which gave rise to image accumulation of race and geographical information about the "Sakura Land". Image production represented by the above three types of "Sakura Painting" is the companion for the shogunate to expand and operate the northern border.
2. From the perspective of "The Legend of Yi Ke" by Naoki Hatsuki's "The Legend of Yi"
"The Legend of Yi" is both the people of the border, and it appears in the border ethnic album of the two countries at the same time. This is not a coincidence. Among the image texts that constitute the "Yayi Painting", it is particularly worth mentioning that the "Yayi Mai Li" (26) painted by Nakaki Wakasaki, a Japanese Southern School painter during the Edo period. In the first year of Kuanzheng (, 1789), a large-scale ethnic conflict broke out between the Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Matsumae vassal of Ma After the painting was completed, the original version was kept in the Matsue Bible residence, and the dungeon was commissioned by Sasaki Nagahide to send it to Kyoto's Koko Emperor Mitsuka for the imperial viewing. After that, his value increased immediately due to "Once Tianlan". Many picture books were produced in the 19th century, which were the representative works of Edo's "Suyi Painting". The painting not only provides image evidence about the morphology of "天一", but also has a continuous impact on the ethnic map from the Edo to Meiji period. More importantly, its content reveals the shocks brought by cross-ethnic and cross-border economic activities in Northeast Asia at the end of the 18th century to the border areas of China, Japan and Russia, especially involving the utensils and receiving utensils closely related to the "Talk and Mian" system and the border trade between the lower reaches of Heilongjiang and Sakhalin Island. Its historical value cannot be ignored.
Whether in terms of geographical location or ethnic interaction, Sakhalin Island's "Zhiyi" is at the core of the North Pacific region. It not only maintains the tribute relationship of "tribute sables and sables and straits" with the Qing Dynasty to the west, but also maintains the tribute and trade relationship with the Matsumaki Fan in the south. Since the mid-Mukumachi period, the Tsushima Gung County, the southern end of the "Sujimai Land", was occupied by the Matsumai Territory. Its capital is located in Matsumai Town, Matsumai Township, Hokkaido. The vassal lord, the Hokkaido family, was granted the title of "The Lord of the Sujimai Island". Since 1604 (the ninth year of Keicho), it has officially established its trade monopoly position in the north and enjoys the taxation rights of "Sujimai Land" (28). Based on the special natural environment, Matsumaki's tax revenue relies heavily on aquatic products and animal skin transactions. The administrative system and related policy formulation are both strongly mercantilist. The most representative one is the commercial contracting system called "requiring a place to bear". The northern border issue of Japan during the Tokugawa Shogunate period was largely caused by the "place request system".The so-called "refusing the place" refers to the privilege granted by the Matsumae vassal lord to Omi merchants from Osaka, Sendai and Edo to engage in trade activities in the "Suyi Land". The merchants paid a fixed commercial tax to the Matsumae vassal retainers ("Kaishing Master") in exchange for trade control on the exchange. Benefited by this policy, the Heren Trading Group dumped a large amount of tobacco, rice, miso, soy sauce, fishing gear and lacquerware from the state to the northern region in exchange for the "Fengyi land" of deer skin, fox fur, sea otter skin, dried salmon, and vulture feathers, as well as the precious fabric "Fengyi brocade" that has been transferred from the Jiangnan region of China. The mixed relationship between officials and businessmen helped the Oe business group obtain tax exemption for some trading goods, allowing them to gradually participate in trade activities on the northeastern coast of Japan and the northern archipelago in a strong manner.
Since the beginning of this economic system, the Ainu people in the "Yiyi Land" have had to accept employment from Hiren and cannot engage in their traditional activities independently. The Omi business group forced down prices in the trading venue, exploiting Ainu people with great ability, and even held the power of life and death. Under this pressure, the Ainu people have repeatedly resisted the Heren and Merchant groups since the 15th century. In the first year of Changlu (1457), there was a "War of the Eastern Chiefs" (the rise of the East and West Barbarians), during the Dayeon period (1521-1528), there was a "West Barbarians' Communion" (the rise of the West Barbarians' Communion" in the 20th year of Kuanyong (1643), and in the ninth year of Kuanyong (1669), there were a "Kunwen Bobarians' Bees Rising" (the rise of the 1669). According to the statistics of the "Biyi Rebellion and Costume Act" in the "Songqianzhi" in 1781, there were dozens of such attacks on Merchant attacks in a hundred years (29), which made the "Biyi Land" including Sakhalin Island always an uneven frontier.
The "rebellious political and political chaos" that is directly related to the content of "The Legend of the Wild Masters" is one of these "bad border incidents". During the Tianming and Kuanzheng periods, famine in the Kanto and Ouyu areas affected the "First Land". The Matsumaki vassal greatly increased taxes to alleviate the food shortage, which intensified the conflict between the Ainu people and the Heren merchant group. In May of the first year of Kuanzheng (, 1789), the Ainu people in Kunasiri and Mesina areas attacked the commercial hall and killed 71 officials and servants (30). In this border conflict that shocked the government and the opposition, twelve "Zhiyi" chiefs assisted the Matsumaki vassal lords to quell the rebellion. The preface to the picture "The Lieqian" says: "As soon as the flag comes out, more than thirty thieves are killed, and those who are loyal to the country and have made contributions, there are two." (31) They are the protagonists of "The Lieqian priest".
Figure 2 "The Picture of the Yi Ge" in "The Legend of the Yi Ge"
Pic.2 Chief Tsukinae in Ishuretsuzo
Figure 3 and 4 "The Legend of the Yi Ge Lu" and its "Three White Eyes" local
Pic.3 Chief Ininkari in Ishuretsuzo
Pic.4 Chief Ininkari's San pyaku gan
From the scroll part of the "The Legend of the Yi Ge", it can be seen that the painter has used a large number of visual elements such as left lapel, vertebrae, and thorn to depict the appearance of the twelve Chiefs. This is a grid tradition shared by the modern ethnic map of China and Japan. As seen in Figure 4, the "Three White Eyes", also known as "Bao Eyes", is a means commonly used in Edo Yaksha, Rakshasa, evil ghosts, prisoners, etc., which were originally used to depict the images of Yaksha, Rakshasa, evil ghosts, prisoners, etc. in Buddhism, and later extended to the non-religious field, and used as a proprietary symbol for untouchables, thugs, thieves, exiled and conquered people. In the artistic tradition of "painting border people" in modern East Asian countries, this type of visual symbol distinguishes China and the barbarians, frames the inside and outside, and implies the impermanence of the rebellion and impermanence of the people on the border.
In addition to reflecting the historical events of "the rise of wild bees", "The Legend of the Wild Horse" also reveals the prosperity of the transnational tribute system in Northeast Asia in modern times. Among the twelve Ainu chiefs depicted in "Pictures of Yi Ke", ten of them wore sable brocade (㈈ぞにしき) produced in Jiangnan, China, and sat on a bed with sable fur (Figure 2). This is undoubtedly an important physical evidence of the exchange and circulation of objects. Since Japan no longer paid tribute to China after the Momoyama period of Anto (1573-1600), and the Tokugawa Shogunate period even implemented a policy of locking the country (さこく), it is generally believed that the modern diplomatic and economic relations between China and Japan were limited to Nagasaki Port in southern Japan.In fact, in the lower reaches of Heilongjiang to Hokkaido with Sakhalin Island as the center, China and Japan maintained semi-official "Gongshi" relations from the 15th to the 19th century. The mutual market trade is an important part of the tribute system . The pattern of "tribute and market integration" was established in the Ming Hongwu Yongle years. The "Zhuyi" located in the middle area has a two-way political identity. On the one hand, it is bound by the "place to be held responsible for the system", paying tribute to the vassal lord of the Songqian vassal lord. On the other hand, it also follows the Feiyaka, Hezhe, and Oroqen ethnic groups in the lower reaches of Heilongjiang and on Sakhalin Island to "pay tribute" to the Qing court, playing an important bridge role in the "common city integration" system in Northeast Asia.
Figure 5 The tribute relationship centered on "王乐" and Sino-Japanese trade
Pic.5 Sino-Japanese taxi and trade relations centered on the Ezo
3. The exchange relationship between the tribute reward in the northeastern border in the 18th century and the exchange relationship between the tribute reward system in the northeastern border in the 18th century and the exchange relationship between the tribute reward system in the northeastern border in the 19th century. "Biyi Brocade" refers to silk fabrics such as python robes and brocades produced in mainland China. It is named after the "Biyi" handed over to various parts of Japan. It is also called Jurchen brocade, chariot, anti-object, section, roll, chariot, and shred (32). Shiraishi Ai said in the "Bai Yi Zhi" that "(Sakhalin Island) produces green jade carved feathers, mixed with python patterns, silk and silk, which is Han artifacts, and they are just built on the Tatars." (33) The circulation and consumption of "Bai Yi Brocade" is not only the result of the changes in the economic structure of Northeast Asia in the 18th century, but also the intuitive presentation of "Bai Yi Land" being involved in the international trade network.
The circulation and transmission of objects is a social relationship. The formation and effective operation of the transnational trade network with pine brocade and mink fur is largely dependent on the tribute system implemented by the Qing court in ethnic areas in the northeastern border areas. Tribute relations shape an empire illusion of "all nations come to pay tribute", but its fundamental feature lies in its commercial attributes, which enables the exchange system based on trade exchanges to be maintained. From a spatial perspective, the post road "Haixi Dongshuilu City Station" that runs through the Nuergandushi Guards in the Ming Dynasty extended into a business road extending to the northeastern Asian sea and land from Sakhalin Island to the south to reach the area under the jurisdiction of Matsumae Band (now Hokkaido), then enters the Honshu area of Japan, and reaches Nagasaki in the south, connecting between multiple ethnic groups. Its head and tail almost surrounds Japan, which is an extension of the Ming and Qing tribute system in the commercial field of Northeast Asia (Figure 5).
The core of the tribute system is the reward and acceptance relationship between the objects, and the basic principle is to "reward every tribute". Kuye "Zhuyi" established a stable tribute relationship with the central dynasty since the Yuan Dynasty, and was directly under the Marshal's Office in the Eastern Expedition. After the tenth year of Zhiyuan (1273), the Emperor Shizu of Yuan Dynasty paid tribute and "a tribute to his skin every year" (34); in the early Ming Dynasty, a tribute system based on "Guardian Station" was established, and in the seventh year of Yongle (1409), the Nuergandu Commander was established in Trin, and Kuye (called "Kuyi" in the Ming Dynasty) was under his command. The head of the Wei Institute paid the annual tribute, and the Ming court rewarded the silk brocade produced in the mainland. In the Yongle period alone, he gave Nuergandusi color coins, silk and Shiyi as many as eight times. Since the Shunzhi Dynasty, the court implemented the law of tribute marten to the "border residents" of Kuhalin Island managed by the Jilin General and the deputy commander of the three surnames. It stipulated that "each household will receive one marten per household" every year (35). Volume 141 of the "Records of the Emperor Shizu of the Qing Dynasty" records that in the 17th year of Shunzhi, Chai Banganu and others "paid black foxes and marten per woman, and each gave marten an appreciation of marten animated clothes" (36); in the 18th year, "Feiyaka Xisuke and other seven towns came to surrender, marten affair, and rewarded marten affair as an example." (37)
was to collect marten affair in one politically to "limit all tribes" and also had important economic significance on the other hand. The sable fur is of great value and has been the highest tribute since the 13th century. Xiong Mengxiang, a native of the Yuan Dynasty, said that the black sable produced in the "Guwei" area under the jurisdiction of the Marshal of the Eastern Expedition is the best for those with black and thick hair. "It is mostly used as the leader, and the sable is considered as the clothes, and most of the previous faces are decorated with collars to accommodate the different appearances of the lost silk."(38) By the Qing Dynasty, the royal uniform system still focused on sable fur, and "dressing sable" was regarded as the same important Manchurian tradition as "Mandarin riding and shooting", "No tribute is more valuable than sable and pearl" (39). From the Chongde period (1636-1643) to the 17th year of Kangxi, there was even a "miao Ban" (40). It was strictly prohibited to buy and sell sable fur privately, and it was stipulated that military and civilians and others were not allowed to use sable fur without permission. Only members of the royal family and ministers above the third rank could wear sable fur (41).
While collecting sable taxes by households, the court awarded sables to the sables, which is the so-called "the tribute without sable fur, that is, the reward of sables without sable fur" (42). "Wulin" is a transliteration of "ulin" in Manchu, meaning wealth, and is also written as "wuling". The main ones were brocade, silk and cloth. After the sixth year of Yongzheng, there was also a form of folding python robes and court robes into garments and distribution. The place for tribute was originally in Ningguta , and later transferred to the Sanxing City (now the Yilan , where the Sanxing County Deputy Chief of the Three Soldiers was located. From the tenth year of Yongzheng to the twelfth year of Tongzhi, the court sent special officials to the Wulin Award from May to August every year to establish a temporary yamen office "Wuling Wood City" in Qiji, Delen, Pulu and Moleqi in the lower reaches of Heilongjiang to handle the collection of tribute and issuance of Wulin. According to Volume 8 of the "Manchu Origin and Rural Study", "There are also houses far away and cannot reach the Kuye Department of Ningguta. In June every year, officials were sent to Pulu Township, three thousand miles away from Ningguta, and received tribute and awarded gifts. "(43) During the second year of Qianlong, the Kuye Feiyaka people had 148 households with six surnames. In July every year, they crossed the Zonggu Strait and came to the south bank of Qiji Lake (near Sofisk in Russia now) to pay tribute siews: "When the Kuye Feiyaka people who live in the island, the three surnames deputy chief officials sent officers and soldiers to the agreed Qiji Gashan to collect siews and reward Wulin. If the agreed place is not coming, the officers and soldiers will be ordered to come and collect minks and reward Wulin. "(44) The "Zhiyi" in Hokkaido, further south to Sakhalin Island, also followed the people of Kuye Feiyaka to pay tribute to the Qing court. In the "Map of the Three Eastern Provinces·Theory of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Essays of the Es "(45) The pursuit of maximizing economic benefits is the actual basis for the tribute behavior. The private merchants of "Zhuyi" came to the market with the name of tribute, and used the precious marten fur and wulin as the main trading items. It can be seen that economic relations are the essence of this tribute behavior.
The "clothing and wulin" awarded by the Qing court according to households is quite considerable in the number and types of "clothing and wulin" given to gusseted households: "The regular rules are that tributes are feasted once a year, and wulin are feasted three times a year, and all of them are given wulin, which is called "Chengguan". "(46) The most important gift is fabrics produced in Jiangnan, China, and also some ready-made garments made by Shengjing's Ministry of Work, which are issued by Shengjing on time every year. "All gifts, embroidered satin, and cloth are all things, such as the three surnames send personnel to Shengjing to receive a share reward every year. ”(47) The Manchu archives record the types and quantities of Wulin in a very detailed manner. The Qing Dynasty Wu Juchen "Ningguta Chronicles" also recorded in detail the process of the tribute ceremony of the three surnames during the Kangxi period: "Every May, people from these three places took Chaha boats, walked to Ninggu, and moored boats outside Nanguan to enter the mink. The general held a banquet and went to the Ministry of Revenue to give gifts to the martened men's robes, boots, socks, belts, sweat towels, fans and other items, each of which was given a bundle. Each person chooses a piece of marten under his name. There are few Yuanhu who are all black. Only a few pieces a year old must also enter. I listen to the goods... His favorite is the big red plate, golden python robe and various brocade pieces of satin. ”(48) The palace forest that participated in the survey of the "Four Northern Islands" from 1802 to 1808 was hidden in his book "Tongyi Festival", which included many pictures reflecting local customs and rituals. Among them, the picture "Delen's Tribute" shows a tribute marten and tribute ceremony he attended when he visited the Manchurian Administration of Sakhalin Island in the 13th year of Jiaqing (1808): "Three senior officials sat on three benches on the stage to receive tribute. The barbarians took off their hats, knelt on the ground and kowtowed three times, and presented a black sable. After the intermediate official introduced the person, he took the gift and submitted it to the higher-level official. After the tribute gift, the rewards were given. It is a volume with Karada brocade, and a variety of Kasanda satin products. It is a four-sided cotton cloth with comb, needle, lock, silk scarf and red silk about three feet."(49) This ritual tribute reward activity was not cut off until the signing of the Sino-Russia Beijing Treaty in 1860 and the allocation of Sakhalin Island to Russia. It not only effectively consolidated the established relationship between the court and its subordinates, but also showed a symbolic protection brought by political authority.
The maintenance and operation of the tribute reward system in the northeastern border in the Qing Dynasty provided the most powerful guarantee for the legalization of trade in the region. In fact, various relations, including the North Pacific region, were formed in the tribute and trade relations with China as the core (50). "Tribute sables and garments" made colorful satin and clothing from mainland China , silk and cloth flow continuously into the Shiratsu Castle and Sogou at the southern end of Sakhalin Island, and then south into the hinterland of "Suyi Land" in exchange for deer skin, yellow fox and otter skin produced in Hokkaido (51). This kind of civilian commercial activity that crosses the border is also called "Sandan Trade" (or "Santan Trade") (52), and the accurate meaning of the word "Sandan" (シヤンタ) has been unconclusive in the academic community. Shiratsuki Kuji believes that it means "fist" in the Tungusian word, and it is a geographical name named after the terrain (53); Tomootho and others believe that "Sandan" means "neighbor" (54), provided by many "Sayapa". According to the image evidence, the images of the Shandan people painted in the "Shandan boating map" in "Tongyi Travel" of the Murata Linzang and the "Shandan people's map" in the volume of Abe Hiren's "The Book of the Yi" are both stenciled with hair and braids and wearing Chinese clothes (Figure 7). It can be seen that "Shandan" is a kind of his name for the Japanese people who were engaged in fur trade with Sakhalin Island and the lower reaches of Heilongjiang.
Shandan trade is an extension of the tribute system of the northeastern border in the Qing Dynasty. Although the Tokugawa Shogunate pursued a policy of locking the country, the trade between China and Japan carried out by Honshu Island through the "Shanyi Land" in the north is completely unaffected by this policy. On the contrary, this transcendent country The exchange of goods in the country even provided the most original driving force for Japan's external expansion in the early modern state stage (55). Since the "Gong Siews and Wolins" was based on the unequal exchange, the value of the ume awarded by the imperial court was far higher than the value of the ume tributed by the ume tributed by the ume ume tributed by the ume ume tu ume tu ume tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu tu The country ordered officials to go to the seashore where they were, and rewarded yellow fox, otter, and white martened skins. They both knelt down and took their skins back home. When the wooden city passes through the official position next year, they will also go to the city of Sanxian. ”(56) The "Xishan" here is what the lower reaches of Heilongjiang and Sakhalin people call the Japanese, and it is also called "Xisan Power" and "Sisham". (57)
Figure 6 "Tributary of Delenhtml" (58)
Pic.6 Tributary ritual in Delen
Figure 7 "Picture of Shandan People" (59)
Pic.7 Image of the Santan
In the Japanese market, Chinese fabrics are expensive. A roll of 42 feet long, can be replaced with 33 marten fur, and a roll of 19 feet long, can be replaced with marten fur, 430 marten fur, and the exchange ratio between ready-to-wear and marten fur is much higher than that between brocade and marten fur (60). On the other hand, sea otter skin, marten fur and fur were very popular in the mainland Chinese market in the middle and late Qing Dynasty, and the prices were soaring. Heilongjiang area even bought the market. One sable is not worth five or six gold" (61). The tribute sable sable households who are rewarded with Chinese fabrics to exchange for the precious fur produced in the hinterland of the "Suyi Land", and the profit is naturally quite considerable.
At the other end of the trade between "Suyi Land" and Shandan, suyi Brocade is widely favored after entering the Japanese market, showing a far-reaching cultural charm. Most of the rich chiefs in Hokkaido and the Thousand Islands regions are precious for clothing pythons. Shiraishi Ai said that "their clothing is single-wearing left-side lapel, with long sleeves and thin belts on the waist, while the chiefs cut python satin miscellaneous collars."(62) The Kabuki costumes, monk robes and official kimonos in the 16th century were mostly made of saury brocade (also known as "sandan suits") sold by Matsue merchants. The Matsue vassal state and local official families also had a large number of saury brocades. It was also a must-have item for the vassal lords of the Matsue vassal lords to pay tribute to the Tokugawa shogunate. After pacifying the 1789 "Kanzheng lords of the vassal lords", the Matsue vassal lords personally summoned the twelve chiefs who made contributions to quell the rebellion, and specially selected a few of them from the vassal lords collected by the vassal lords and lent them to the chiefs to wear. After the meeting, the painting "Yi" was painted by "The Chiefs" will look at the chiefs wearing brocade robes and sables as their beds. Clothing is a material medium and a materialized representation of ideas. "Gived clothes and hats" means the display of power, a symbolic political authority, and wearing conquerors' clothing is a political expression of obedience.
starts from the information provided by image historical materials, which helps to re-examine the foreign relations between China and Japan from the 17th to the mid-19th century. For a long time, the research on tributes centered on "empire" mainly focuses on topics such as the relationship between the upper countries and the vassal states, and the maintenance of the Chinese and foreign hierarchical order in East Asia, and the tribute style The multiple aspects of the relationship have been largely ignored. In fact, the tribute relationship is not only a political relationship, but also an economic relationship. What is easier to be ignored is how the mutual trading system at the civil level between China and Japan in the 18th century existed and effectively operated for a long time in the absence of tribute relations at the diplomatic level. The tribute system in the Ming and Qing dynasties included multiple relationships with the vassal states, tribute states and quotations. It belongs to both diplomacy and internal affairs. If the boundaries of the "nation state" are limited, the "tribute sable and rewarding Wulin" in the lower reaches of Heilongjiang and Sakhalin Island in the Qing Dynasty is only a collection of internal tax relations and incidental commercial relations in the country, but if it is out of the " From the perspective of nation-state, from the overall economic structure of Northeast Asia in the 18th century, it is not difficult to find that "Gong Diao and Wulin" is just the beginning of an international trade network. The luxury goods circulation system in Northeast Asia, which starts as the starting point, is not just a long-distance trade route between many ethnic groups, but also an extension of the tribute system.
This article was originally published in "Journal of Shanghai Jiaotong University: Philosophy and Social Sciences Edition"
Lot number: No. 853
Lot name:
Full map of the Three Kingdoms' Geographical Road View Japan・Linzi Hei Painting Japanese color picture book
mirror heart 1 page Paper
Size: 53×76.5cm
Summary: It is the ink book " Sendai Lin Ziping" and is attached to the book "The Three Kingdoms General Pictures" written by the Japanese Lin Ziping. This is an important image document about the Diaoyu Islands and its affiliated islands being Chinese territory. On September 25, 2012, the State Council News Office published the white paper "The Diaoyu Islands is China's inherent territory". It clearly states: "The earliest document that records the Diaoyu Islands is the attached picture of "The Three Kingdoms General Pictures" written by Lin Ziping in 1785, "The Three Provinces and Thirty-Six Islands". The picture lists the Diaoyu Islands outside the thirty-six islands of Ryukyu and is painted in the same color as mainland China, meaning that the Diaoyu Islands are part of Chinese territory. "The white paper refers to this picture. The five islands between Fujian and Ryukyu in the lottery ( Vase Island , Pengjia Island , Diaoyu Island, Huangwei Island , Chiwei Island ) are all marked with the same pink logo as mainland China and are noted as Chinese territory. This picture also paints disputed islands between Japan and South Korea for reference. Lin Ziping (1738-1793), whose name is Youzhi, whose courtesy name is Ziping, and whose pseudonym is Master Liu Wuzhai. Japanese late Edo thinker and political scholar. He is good at military science and geography, and is a famous coastal defense theorist. He is collectively known as "Three Strange Sages of Kuanzheng" with Hiroko Takayama and Pu Shengjunping. He has written "The General Pictures of the Three Kingdoms" and "Sea Kingdom Military Talks", etc.
Auction Company:
Beijing Hongyi International Auction Co., Ltd. (formerly Beijing Baina)
Auction:
Beijing Hongyi 20th Anniversary Autumn Auction
Preview time:
October 26, 2019 9:00-12:00
Auction time:
October 27, 2019 9: 30
Ancient books and rare books Religious classics (lot531-1338)
Preview and auction address:
Beijing Shaanxi Building ( Chaoyang District No. 27 Huaweili) Shaanxi Building Banquet Hall
