In the first month of 694 BC, Duke Huan of Lu and his wife Wen Jiang went to the State of Qi. Before leaving, the doctor Shen Huan (xu1) objected that Lu Huangong should not take Wen Jiang with him to the State of Qi. However, Lu Huangong ignored Shen Huan's objections and still took Wen Jiang with him.
This matter was strange from the beginning, but Lu Huangong did not think much about it. Why is it that it is full of mystery in the first place? Because in the Spring and Autumn Period and the Warring States Period, whether it is princes or ordinary people, after marrying a daughter, the parents are there, then the daughter can go home to visit her parents, the so-called "Guining parents", but after the death of the parents, unless abandoned by the husband, it is never returned to the mother's house for life. At this time, Wen Jiang's father, Duke Qi, was dead, and Lu Huangong and Wen Jiang were also in harmony, but Wen Jiang wanted to return to his mother's house, and Lu Huan Duke actually took her with him to the State of Qi. Idealistically speaking, Lu Huangong's death a few months later was doomed.
Why did Duke Huan of Lu take Wen Jiang with him to the State of Qi to see Duke Xiang of Qi (Zhu'er)? According to my guess, it should be Wen Jiang himself who has to go, anyway, it is not a serious alliance, Lu Huangong can't help Wen Jiang from making trouble with him, and finally he took Wen Jiang with him. There is another reason, that is, because Wen Jiang is the sister of Qi Xianggong and the daughter of Qi Xianggong.
Speaking of this Wen Jiang, the original intention of the Duke of Qi was to marry him to Prince Ku of Zheng Guo—the Duke of Qi had twice wanted to marry his daughter to Prince Kuo, and the daughter who wanted to marry Prince Ku for the first time was the later Wen Jiang—but unfortunately, Prince Qi suddenly thought that "Qi Da was not even" and rejected The kindness of Duke Qi. Later, Duke Qi married Wen Jiang to Duke Huan of Lu. By 706 BC, when Crown Prince Ku helped the State of Qi to repel Northern Rong, at this time the Duke of Qi once again planned to ration prince Ku's daughter to Wen Jiang. When Wen Jiang got married, Duke Qi personally sent her all the way to the land. According to the Zhou li, when a prince marries a daughter, the dowry should be The Qing Doctor, and it is not appropriate for the monarch to marry him personally. But this also shows from the side that Qi Gonggong is very fond of Wen Jiang's daughter.
After the death of Duke Qi, his son Duke Xiang of Qi succeeded to the throne. Qi Xianggong is Wen Jiang's older brother, but this brother and sister are far more simple than brother and sister relationship. As early as before Wen Jiang married to the State of Lu, as early as when Duke Xiang of Qi was still a prince, the brothers and sisters rebelled against the brothers and sisters and committed adultery.
After Duke Xiang of Qi ascended the throne, because of various alliance attacks, Duke Huan of Lu had already seen his brother-in-law more than once on diplomatic occasions. But before seeing Qi Xianggong, Wen Jiang did not go with her, so the unusual relationship between her and Qi Xianggong, Lu Huangong has never known.
However, this time, Wen Jiang followed Duke Lu Huan back to the State of Qi, and after meeting her brother Qi Xianggong, the brothers and sisters' past adulterous affairs were revived, so as not to relive the dream. Perhaps these two people acted too recklessly, and as a result, the adulterous affair between the two was known to Lu Huangong. After Lu Huangong knew about it, he was shocked and angry, so he closed the door to train his wife, and scolded Wen Jiang for several times, for a good meal of criticism and humiliation. Wen Jiang was scolded, embarrassed and angry, turned his head and went to Qi Xianggong, humiliating Lu Huangong's guilt and humiliation, and even told Qi Xianggong with tears and scolding. Wen Jiang was still in front of Qi Xianggong and framed Lu Huangong, saying that Lu Huangong said that her son Gongzi tong must be the breed of Qi Xianggong!
In fact, Wen Jiang married Duke Huan of Lu in 709 BC, the third year after he ascended the throne, and she gave birth to a prince three years later. Gongzi Tong was born on the day of Ding Di in September, and his birth was a big event. First of all, this is the first son of Duke Luzhuang, and it is also the eldest son born of his wife- there is a folk saying that "the emperor loves the eldest son, and the people love the son", so you can imagine how happy Duke Lu Huan was after Wen Jiang gave birth to the eldest son of Duke Lu Huan. Secondly, what is even more amazing is that Gongzi Tong and Lu Huangong actually have the same birthday on the same day, and this coincidence will naturally make Lu Huangong, who has just become a father, excited. Therefore, when the prince was born at the same time, Duke Huan of Lu greeted him with the gift of the birth of the prince.
Speaking of which, let's talk about how Duke Lu Huan loved Gongzi when he was born. What kind of ceremony is the birth of the prince? The rite of the Crown Prince is a complex, four-step ritual. In the first step, after the birth of the prince, specifically after Wen Jiang gave birth to Gongzi Tong, the Duke of Lu zhuang had people sacrifice with cattle, sheep, and pigs, and after the sacrifice was over, The Duke of Lu Huan officially went to meet his eldest son with the sacrificial meat. In the second step, let the buguan divinate an auspicious person from among the scholars in advance, and then let this person hold the child. Moreover, this auspicious priest also had to fast one night in advance, and when the holding ceremony was officially held, the person in charge of archery must first use a bow made of mulberry wood and an arrow made of a poncho to shoot an arrow in each direction of heaven, earth, southeast, and northwest, respectively, and then the auspicious scholar selected by bu could take the child and pick it up and complete the ceremony. The third step is to let the priest divinate, and from the wives and concubines of the nursing and milky warriors, bu selects an auspicious woman, and then asks this woman to feed the child. In the fourth step, three days or months after the birth of the child—and there are differences in the literature about the specific time—the monarch then, together with his wife and the wives of his country, performs a naming ceremony for the child and formally names the child. These four steps together are the gift of the prince's birth. These four steps are also lu huan gong who made a full set of etiquette for the son of his wife born to wen jiang.
In order to give his eldest son a good name, before the fourth step ceremony, Lu Huangong specifically asked the doctor Shen Huan (xu1) what kind of name to give his eldest son. Shen Huan used Lu Huangong's question to explain to him the principle of five and six no taking of names.
First of all, let's talk about which five takes are the five takes. The first is to take the letter, that is, some of the signals brought in the fetus at birth. For example, Lu Huigong's wife Zhongzi, as we said earlier, when she was born, she had palm prints that looked like "Lady Lu", which was the signal. Of course, Nakako didn't take a name for this signal. However, when Tang Shuyu, the first ancestor of the Jin Dynasty, was born, he had palm prints shaped like the word "虞", so he was named "Yu". A very important person in the history of the Lu kingdom that we will mention later is also a brother of Lu Huangong, Ji You, who is also called "You" because when he was born, he had palm prints shaped like the word "You" in his palm. The names of Tang Shuyu and Ji You are typical of "youxin". The second is righteousness, that is, named after a certain "virtue" that people value. For example, Ji Chang, king of Zhou Wen, and Ji Fa, king of Zhou Wu, their names - "Chang" and "Fa" all belong to this meaning of taking names. The third, the image, is to be named after something or phenomenon in the natural world. For example, Confucius is famous for his name, because his forehead grows very tall, like a towering hill. Fourth, there is falsehood, that is, it is named after all things. For example, Confucius's son, the name carp, and the Song Zhaogong's name pestle and mortar, all belong to this situation. The fifth take, there is a class, which specifically refers to the place where the child has a similar father, and it is named from this perspective.
Then there are six no-takes. The first is not to take, not to take the name of the country, that is, not to use the name of the country to name the child. The second is not to take, not to take the official name, that is, not to use the official name of the country to name the child. The third is not to take, not to take the name of the mountain, that is, not to use the name of the country's mountains and rivers to name the child. The fourth is not to take, not to take the name of the hidden disease, that is, not to use the patient's name such as headache and stomachache to give the child a name. Fifth, do not take the names of livestock and livestock, that is, horses, cattle, sheep, pigs, dogs and chickens, which are the six kinds of poultry and livestock raised by the ancients, of which the service is called "livestock", and the sacrifice is called "animal", which cannot be used to give children names. Sixth, do not take the name of the instrument, that is, do not use ceremonial instruments such as 俎, beans, 罍, Yi, bells, chimes, and the so-called "coins" used to give gifts to others, such as Gui, Zhang, Bi, Chun, Amber, Horse, Pi, Bun, Brocade, Embroidery, And So on, to give children names. Why can't you take these six names? Shen Huan explained to Lu Huangong that this was because the Zhou people were different from the merchants in the past, and the merchants did not have so many taboos, but the Zhou people had many taboos, so the Zhou people used various taboos to serve the gods, so when naming children, they should also pay attention to these taboos. Specifically, if you use the name of the country to give the child a name, the name of the country cannot be abolished, so the child's name can only be abolished; the name of the child cannot be named by the official name and the name of the mountain and river, which is the same reason. As for the use of names such as cattle, sheep, and pigs to name children, then these animals are no longer suitable for sacrifice, that is equivalent to abolishing sacrifices, that is even more impossible, so these animals can not be used to name children; you can not use utensils to name children, the same reason. The above is what Shen Xuan said about the six no-takes. However, these six non-takes are not dead rules, because there are always people who will break these rules, such as the Marquis of Jin, the Song Wu Gong Name Sikong, the Lu Xian Gong Name, and the Lu Wu Gong Name Ao, and the names of these people break the two principles of the previous six non-take principles of not taking official names and mountain and river names. The result? The State of Jin abolished the official name of Situ for the sake of Marquis Of Jin and changed Situ to the Chinese Army; the State of Song abolished the official name of Sikong for the sake of Duke Wu of Song and changed the name of Sikong to Sicheng; the names of Lu Guoxian and Wu Ergong were taken from the names of their own mountains, so the State of Lu had to change The names of Mount Gu and Ao Shan to the names of their hometowns. Therefore, Shen Xuan stressed that this practice is very undesirable, and the correct approach is not to name children without the unusual "big things" mentioned above, such as the names of countries, officials, mountains and rivers, hidden diseases, livestock and utensils.
After listening to Shen Huan's long speech, Lu Huangong had an idea. Lu Huangong said that his eldest son was born with himself, and finally gave the child the fifth naming method that Shen Xuan called,-similar to the father, and took the child's name.-the same. After the name was chosen, Lu Huan gong and Wen Jiang and the wives of the Lu Guozong sect officially held a naming ceremony for the gongzi tong according to the ceremony of the prince - Lu Huan Gong and Wen Jiang bathed in court clothes, and then stood facing west on the steps of the Lu Guozong Temple, that is, on the east steps, followed by a clan woman holding the gongzi tong from the west steps, after standing, Lu Huan Officially named the child, after the naming, everyone walked down from the steps, and the ceremony ended.
Therefore, Lu Huangong's love for Gongzi Tong will only be more than the world's parents, not less than the world's parents, you can imagine, he simply can't take the gongzi out and quarrel with Wen Jiang. In fact, after Wen Jiang married into the State of Lu, until he came to the State of Qi with Duke Huan of Lu this time, he had never seen Duke Xiang of Qi during this period, so Gongzi Tong could not be the son of Duke Xiang of Qi at all. The reason why Wen Jiang and Qi Xianggong said that Lu Huangong said that Gongzi was also the son of Qi Xianggong was a deliberate fabrication, just to frame Lu Huangong and anger Qi Xianggong.
Qi Xianggong naturally also knew that Gongzi Tong was not his son, and it did not matter whether Wen Jiang had framed Lu Huangong or not, what was important was that Qi Xianggong listened to Wen Jiang's crying and was really provoked. After being enraged, Qi Xianggong was evil and fearful, and suddenly had the idea of killing this sister-in-law who did not know how to do evil and his love enemy, Lu Huangong.
On April 1, Qi Xianggong set up a banquet to entertain Lu Huangong. At the banquet, Qi Xianggong poured Lu Huangong intoxication, and after the banquet, he sent his son Peng Sheng to help the drunken Lu Huangong get on the carriage and return to the inn to rest. At this time, Gongzi Pengsheng took advantage of Lu Huangong's drunkenness and took the opportunity to pull him to the car, secretly exerted his death force and killed Lu Huangong on the spot. The Lu people who came with Lu Huangong did not even notice all this, until the car arrived at the inn, Lu Huangong did not get off the car, and everyone found that Lu Huangong had already died in the car.
After the death of Duke Huan of Lu, the State of Qi sent his body back to the State of Lu. Lady Wen Jiang, because of fear, did not return to Lu with the coffin of Duke Huan of Lu, and she did not return to Lu Hui until the Duke of Luzhuang (Gongzi Tong) took the throne, but soon ran back to the State of Qi herself and hid.
The monarch went abroad to visit for four months, turned into a corpse and was sent back, and the lady who went with him has not yet returned, which is to say that it is okay, and the Lu people will not believe it. The lu people asked the state of Qi for explanations, and the Duke of Qi Xiang killed his son Peng Sheng, and Quan Dang apologized to the people of the state of Lu.
After the fraudulent killing of Duke Huan of Lu, The Duke of Qi Xiang, as if nothing had happened, sent troops in the autumn of that year, and the garrison was the first to defend the country, intending to carry out a conquest of the State of Zheng. When Duke Zheng Zhuang was alive, the relationship between Qi and Zheng was originally very close, and at that time, When Northern Rong invaded Qi, Zheng Zhuanggong also sent his crown prince Kuo, later Zheng Zhaogong, to lead troops to help Qi get out of trouble. After the death of Zheng Zhuanggong, Zheng Guo was in civil strife because of the succession issue, and Zheng Ligong and Zheng Zhaogong, who came to power successively, did not have much difference for Qi Xianggong. But after Zheng Zhaogong's death, the newly installed sons were different. Qi Xianggong and Zi Qi had known each other when they were both sons, and from the day they knew each other, the relationship between the two of them had not been good. When the two countries meet, it is often the time when the two are pinched to death. Later, the contradiction between these two people became deeper and deeper, to the point of intolerable water and fire, and they often fought when they met, and each regarded each other as enemies. Therefore, after Zi Qi came to power, Qi Xianggong remembered what he had done in the past, so he had to send troops to find trouble for Zi Qi, or at least beat Zi Qi to bow down to him and admit his mistake.
Qi Xianggong saw that he was about to be bullied to the doorstep, and Zi Qi decided to personally lead his troops to meet Qi Xianggong. Zi Qi and Qi Xianggong had a lot of past, and the sacrifice was very clear. Therefore, The priest advised the son not to go, because the priest was worried that with the domineering power of Qi Xianggong, the son would probably be humiliated by him if he went. The words in the heart that Ji Zhong did not say were that if they did not come to an end, the new hatred and the old hatred, Qi Xianggong could kill zigong -- after all, Duke Lu Huan had just died inexplicably in the state of Qi--not only would he kill his son, but I was afraid that even he himself would be killed by Qi Xianggong at that time. However, Zi Qi did not listen to the sacrifice, and resolutely wanted to go, saying that Qi Qiang, Zheng Ligong had been living in Licheng all along, and if I did not bring troops to meet Qi Xianggong, then he would launch the princes to attack me, and then send Zheng Ligong back; besides, if I went, I would not necessarily be humiliated.
When the monarch goes out on the expedition, the doctor will definitely go with him. However, the priest had his own plan in mind, so he said that the illness did not go with his son to the first stop. Matsuri did not go, and zi qi took Gao Qumi to the first stop.
When it came to the first stop, Zi Qi and Qi Xianggong met, and the enemy met, and his eyes were extremely red. Zi Qi naturally refused to confess his guilt to Qi Xiang, so Qi Xiang Gong was furious, so he drank the Jia Shi who had been ambushed in advance and rushed out to kill Zi Xiang on the spot. As for Gao Qumi, who went with zi qi, he did not end up with any good end, and Qi Xiang broke him up after the incident. (Sima Qian's "Records of History" says that Gao Qumi fled back to Zheng Guo and conspired with Ji Zhong to establish Gongzi Yi)
The news reached Zheng Guo, and everything was unfortunately guessed by Ji Zhong, and in desperation, Gong Zhong had no choice but to take back Zheng Zhaogong's brother Gongzi Yi (known in history as Gongzi Bao) from Chen Guo and establish him as the new king. At this point, in just eight years since the death of Zheng Zhuanggong, zheng guojun has changed four times (Li Gong - Zhao Gong - Zi Qi - Ziyi), and since Zhao Gong took the throne, there have been two opposing regimes of Zheng and Que at the same time.
!["Spring and Autumn of the Eastern Zhou Dynasties" Appreciation | Lu Huangong's true love did not make Wen Jiang forget his old feelings[fig]](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACwAAAAAAQABAAACAkQBADs=)