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Fumifumi, Nakahara Cultural Studies, 2022 1st Term
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An exploration of the phenomenon of female cutting of female strands and therapy of relatives as seen in the epitaphs of the Song Dynasty
Wen 丨 Jiao Jie, Li Wei
About the Author:
Jiao Jie, female, is a professor and doctoral supervisor at the School of History and Culture of Shaanxi Normal University, mainly engaged in the research of gender history and cultural history in ancient China. Li Wei, female, is a master's student at the School of History and Culture of Shaanxi Normal University.
Abstract: There are many records of women cutting their shares and healing their relatives in the tombstones of the Song Dynasty, some are female parents, some are women's uncles, some are wives and husbands, and some are handmaidens. Influenced by the social and cultural environment, family atmosphere and psychological factors at that time, the phenomenon of female cutting shares and healing relatives in the Song Dynasty has surged compared with previous generations, and has become a manifestation of the integration of treating diseases and expressing filial piety. Song Dynasty epitaph writing emphasizes the effect of cutting off strands to heal relatives to individuals, families and society, while the harm to women's bodies is almost unattended. Although the Song Dynasty women's cutting of shares and healing showed strong subjective initiative, its essence was still a practice of patriarchal cultural identity.
Keywords: Song Dynasty epitaph; cutting strands to heal relatives; image writing; identity
The record of the practice of cutting shares and healing relatives in the canonical history began in the Wei and Jin Dynasties, but the number is relatively small. In the Tang Dynasty, the phenomenon of cutting strands and healing relatives increased, but the records in the literature were all men, and there were almost no relevant records of women. In the Song Dynasty, the phenomenon of female cutting and healing relatives increased compared with previous generations, and had an important impact on the concept of filial piety of women in later generations. However, in the study of the phenomenon of female cutting of shares, the academic circles mainly focused on the Ming and Qing dynasties, and paid less attention to the Song Dynasty period (1). This article intends to start from the record of the epitaph, explore this issue, and throw bricks and stones to attract the attention of women's historians.
First, the phenomenon of female cutting of shares in the Song Dynasty
Cutting the flesh of the thigh refers to the act of cutting off the flesh of the thigh as a medicine to treat the sick relative. The emergence of this behavior is closely related to the development of filial piety culture during the Southern and Northern Dynasties of Wei and Jin. With the popularization of the concept of "filial piety first", cutting shares and healing relatives gradually became a common social behavior after the Song and Yuan dynasties. Before the Song Dynasty, the people who carried out the treatment of relatives were mainly men, and although there were women, the number was very small, and only one case was seen so far. The Epitaph and Preface to the Epitaph of Lady Xia of Tanghui County says:
Great filial piety because of the heart, straight to the heart, two holding frost blades, cutting the left and right strands, serving the second relative, descending from heaven, the disease is healed. The prefectures and counties are towering, the townships are looking up, the praises are accumulated, and the servants are exempted from servitude. The lady offers it with courtesy, Kexiu Yanqi, the six relatives are harmonious, the qinser is harmonious, the boudoir is good, and the family is fattened. ［1］867
After marrying into her husband's family, her in-laws fell seriously ill, and she cut her shares twice into medicine to treat her parents. Xia's filial piety has played a very good effect, not only the illness of relatives has been recovered, but also become the object of praise and gain a good reputation. According to the incomplete statistics of various publicly published epitaph bibliographies before 2016, there are at least 4932 epitaphs of women in the Tang Dynasty, plus a total of 9574 parties (2) of hezhi and attached epitaphs, but there is only this side that records female stock cutting and healing behavior, which is obviously rare among women in the Tang Dynasty.
In the Song Dynasty, there were many cases of female cutting and healing, and only the epitaphs recorded at least 27 cases. The following is a list of the deeds of the cutters according to their identities and the objects of their treatment:
From the above table, there are the most types of maternal buttock treatment, with 12 cases, accounting for about 44.4% of the total; followed by the female share cutting parent type, with 11 cases, accounting for about 40.7%; the type of wife and share cutting and other special circumstances are each 2 cases, accounting for about 7.4% of the total. It can be seen that the objects of women's share cutting in the Song Dynasty are mainly uncles and aunts, followed by parents, and it is obvious that the Song Dynasty women's share cutting and healing behavior is doublely constrained by the traditional concept of filial piety and the marriage system of marrying and obeying husbands.
The implementation of the six ceremonies of marriage and the ceremonies of welcoming, co-imprisoning, speaking and seeing uncles and uncles and wives have made women's belonging complete the transfer from their own family to their husband's family, and realized the transformation of women's identity from female to female, "becoming a member of the husband's family and achieving the purpose of 'returning' to the family"[2]44. Influenced by the concept of returning home by marriage and the etiquette of marrying a husband, most women not only strive to be a good wife and mother after marrying into their husband's family, but also strive to serve their uncles as if they were their parents. If the aunt is ill, they will try to save it, and some people even express their filial piety in the way of "cutting the strands to heal their relatives". Zhao Zhongshi's wife Liu Shi married into the Zhao family at the age of sixteen, and usually served his uncle "tirelessly", and his uncle was ill for a long time, and Liu Shi was "cutting meat for porridge". Meng Zhonghou's wife Wang Zhishu Dali, "If you marry, you can especially honor zhang to give him filial piety." Her mother-in-law was sick, and repeatedly asked famous doctors for treatment but failed to get better, so she "needle arm blood into the soup liquid to enter", and her mother-in-law was cured as soon as she drank. Many women in the Song Dynasty were Buddhists, and they sometimes used self-harm to pray to the gods and ask the gods to bless their sick uncles. For example, Zhao Shicheng's mother was seriously ill, and his wife Li Shi took good care of her, not only personally serving the soup medicine, but also "burning her arms to pray" to the gods. As a result, a few days later, Mother Zhao's illness was cured.
There are 11 epitaphs of female women who cut their shares to heal their parents, of which 9 parties record that the share cutters are all unmarried virgins. When Xu You was ill, his "second daughter in the room" was his flesh; Fang Tianji's wife Pan Shi was in the room: "Qing Zhen Shu Jing, father's disease, taste the strands to cure it, filial piety to the gods"; Before Cheng Li's wife Tan Shi was married, he had cut off the strands of his sick parents twice; Zhong Zidu's wife Wu's epitaph records that her filial piety for her mother's stock removal was also before she married; when Li Dan's daughter was thirteen years old, she "loved the illness, cried day and night, Chanted, and burned the arm to pray"; Zhao Bi wished his wife Tang Yiren also took medicine for his mother's liver when she was in the room Although the epitaphs of Liu Kezhuang's sister and Chen Kuan's wife do not have the words "in the room" and "unmarried", according to Zhiwen's description, their cutting of shares and curing their diseases occurred before they got married. Only the epitaphs of Shu Bangzuo's daughter and Zhao Gongyan's wife cannot determine whether they were still in the chamber when they cut off their parents' shares.
For women, the object of filial piety when they are not married is their parents, and the object of filial piety after marriage becomes an uncle. However, in the Song Dynasty, the objects of female cutting and treatment included husbands, and there was more than one case contained in the epitaph alone. If Yan Tan fell seriously ill, his wife, Lady Li, not only prayed to the gods to pray for her husband's cure, but also "took the flesh shame as medicine to advance." Zhao Zhongling was ill for a long time, and his wife gave everything he could, and successively sought medical treatment for him and "prayed for prayers" to no avail, so he "self-destructed his skin and hair", but in the end did not save her husband. From the perspective of filial piety, the behavior of female share cutting and healing seems to be contrary to normal circumstances. However, in traditional society, when a woman is unmarried, she takes her father as the heaven, and after marriage, she takes the husband as the heaven, "the righteousness of the monarch, the father and the son, and the husband and wife all take the yin and yang ways"[3]350, so when the "heaven" encounters an accident, the wife has the responsibility and obligation to serve the husband like a parent, and the cutting of the husband becomes a proper act.
Other types of two-party epitaphs do not have the same content. Zhao Side's mother's epitaph does not clearly state her relationship with the healer, but it is certain from the writing that it is in the category of "pro". What needs special attention is the other side's epitaph, "Epitaph of the Late Lady Xi of the Song Dynasty", which tells that Wei Yi's wife Xi Shi was kind to the next person, and the next person was very grateful. Lady Xi fell ill, and a maid repaid her by "stabbing her flesh". Although this kind of cutting off the parents and husband and wife is rare, it also reflects a new development trend, which is undoubtedly related to the concept of loyalty to the monarchy of the Song Dynasty. By the song dynasty, Confucius's idea of "correcting the name" was further strengthened, and the rationalists spared no effort to promote the "three principles and five constants", and "loyalty to the king" became the core content. The Song dynasty Shi Jie advocated that "for the division of subjects, only loyalty is to keep; for the great righteousness of the king, only loyalty is to follow the rules"[4] vol. 14, 160. Cheng Hao and Cheng Yi also vigorously advocated the "Mo Ruozhong of the Way of Things"[5] vol. 25, 325, etc. The relationship between kings and subjects extends to the relationship between master and servant, and loyalty is the great righteousness of the servant lord. The sacrifice of concubines and servants to the concubines contained in the tombstones of the Song Dynasty is actually a microcosm of the idea of "loyalty to the king" in the public domain in the private sphere.
Second, the Song Dynasty women cut their shares to treat the causes of relatives
The behavior of women in the Song Dynasty to cut shares and heal their relatives is closely related to the background of the times, social class and living environment in which they live, and these factors have had a certain impact on their psychology and behavior.
(1) The influence of the culture of the times
Filial piety is at the heart of Confucian ethics. Since the Eastern Han Dynasty, feudal rulers have preached filial piety to rule the world, while the Song Dynasty was a civil rule society, the class of scholars and doctors grew, the science of science began to prevail, and the Confucian scholars and masters respected the culture of filial piety more. With the development of the feudal scholar-doctor movement to collect the clan, the folk writing of family training, family ceremonies, family rules, township covenants and other customs flourished, song Dynasty scholars often wrote family training or through letters, poems to expound their own concept of family governance and ethics and morality, of which the concept of filial piety is the core of their propaganda, and the social characteristics of "filial piety" should naturally be reflected in the epitaph.
As a kind of filial piety, as early as the Tang Dynasty, it received the attention of the government and gave encouragement and commendation. In the Song Dynasty, filial piety as an important criterion for taking the rank of a soldier created a surge in the phenomenon of cutting strands and healing relatives. Su Shi mentioned in the "Tribute to the School of Parliament": "If filial piety is taken by the superior, the brave will cut the shares, and the cowardly will be buried." If you take people with honesty, you will cheat on the horses and horses, and you will be filthy and eat. [6] Vol. 25, 724 The stimulus at the policy level has prompted the continuous spread of the practice of cutting off shares and healing relatives, and has gradually become a social atmosphere. In the social context of "the husband and the filial piety of the hundred deeds, the woman and the filial piety to the mother, the woman and the filial piety to the sister, its original establishment"[7] volume 7013, 264, the Song Dynasty women heard the eyes, naturally fulfilled the requirements of filial piety culture, filial piety to their parents during the room, filial piety to the in-laws after marriage, even at the cost of destroying their own bodies, but also to practice filial piety.
In addition to filial piety, the Song Dynasty government also vigorously expressed filial piety, and gave women outstanding filial piety titles, or rewarded property, and exempted from taxes, hoping to form a "filial piety" fashion in society to realize the Song Dynasty's idea of filial piety to rule the world. For example, Lady Huang's act of cutting off her shares to save her relatives was praised by Zhen Dexiu, and he ordered people to erect a memorial arch in front of her residence, with the inscription "Yi Xiaoxiao" on the flat forehead as a reward. In addition to official commendations, public opinion has also praised women's cutting off their shares and healing their relatives. Zhao Zhongshi's wife was a woman of the clan, and her filial piety of cutting shares was known to everyone, "the palaces called her filial piety"; the deeds of Chen Kuan's wife, Lady Wang, who cut off the flesh and saved her mother, spread, "the filial piety of the hearers Jiaqi"; the filial piety of Meng Zhonghou's wife, Lady Wang, was widely publicized, "so far people inside and outside are praised as a pretext"; Liu Kezhuang's sister's deeds of cutting shares and healing relatives spread, "everyone in the country called her filial piety", and so on. The public's praise and praise for women's filial piety has made the act of cutting off shares and healing relatives a way to express filial piety, prompting more and more women to follow suit.
(2) The impact of the family environment
There are a total of 27 women listed in the above table, of which 12 women have the title of life woman, they are Renshou County Jun, Puning Junjun, Shuoren Zhangshi, Guo Anren, Lady Qinguo, Wu Shiren, Tang Yiren and so on. The Chronicle of the Officials of the Song Dynasty states: "There are four of the ten names of the Outer and Inner Destiny Women: The Great Princess, the Princess of the Great Chang, the Princess of the County, the Lord of the County, the Lady of the Kingdom, the Lady of the County, the Lady of the County, the Lady of the Shu, the Lady of the Shuo, the Lady of the County [8] 3837 Except for the daughters of the clan, the awarding of the following titles of lady of the country is usually based on the principle of "husband and wife honor" or "mother is noble by son", that is, only if the husband or descendant reaches a certain height, their mother and wife can obtain these titles. There is no doubt that these 12 women are all members of the eunuch family. Although the rest of the women did not have titles, according to Zhiwen's description, they were either born in eunuch families, or from local village sages and virgin families, all of whom belonged to the middle and upper classes of Song Dynasty society.
In the Song Dynasty, middle and upper-class women would receive a good education when they were in the room, of which filial piety was an important part of their study, whether it was Ban Zhao's "Female Commandment", or the Tang Dynasty Zheng's "Female Filial Piety Classic", or Song Ruoxin's Sisters' "Female Analects", all of which emphasized filial piety. For example, the "Table of Filial Piety for Women" says: "Husbands and filial pieties, feeling ghosts and gods, moving heaven and earth, spirit is consistent, and everything is reached." [9] Vol. 945, 9817 According to the epitaph, most of these Song Dynasty women had the characteristics of filial piety. For example, Chen Kuan's wife, Lady Wang, was "filial piety by nature"; Li Dannu was "born beautiful, young and intelligent, long and filial piety"; Lady Huang of Jie Qizong was "born with sex"; Liu Kezhuang's sister "also had sex, different from all children", and so on. Although these records are exaggerated, they can also show that they were educated in filial piety from an early age and developed the fine quality of filial piety to their parents at an early age.
The traits they develop from an early age have a great influence on their adult lives. When they were in the room, they had filial piety to their parents; after marrying a wife, the filial piety to their parents was naturally transferred to their aunts. And most of the women in the Song Dynasty believed in Buddhism, and when their relatives were seriously ill, they would pray in a religious way and were willing to save their relatives by cutting their shares.
(3) The influence of psychological factors
Of course, stock cutting is not a formal medical treatment, it is only the last straw when saving lives, and it will only be used when patient treatment is ineffective. The cases of cutting shares contained in the epitaph all occurred in the case of long-term incurable diseases, such as Zhao Zhongshi's wife Liu's uncle "drinking medicine is not cured", Zhong Zidu's wife Wu's mother "multi-party treatment has not been cured", Meng Zhonghou's wife Wang's aunt "more doctors can not be cured", and so on.
Can "cutting shares" really have the effect of curing diseases? The above table contains a total of 27 cases of cutting shares, and 14 people were gradually cured by the body of the treated person, of which 7 people had a remarkable therapeutic effect: the fastest curative effect was meng Zhonghou's wife Wang's mother-in-law "one drink and effect", Zhao Gongyan's wife Lady Zhu's mother "Li Yu", Chen Kuan's wife Lady Wang's mother "Li Khan and Healing", and 3 others; "the next day" and the healer were Zhao Zhongshi's wife Liu Shi's uncle, Zhao Gong's wife Guo Anren's aunt, Zhu Yun's granddaughter's aunt, and Jie Qizong's wife Huang's mother. There were 4 people who failed to treat them, namely Liu Kezhuang's father, Ge Shengzhong's wife, Zhang Rong's mother, and Zhao Zhongling, of which Ge Shengzhong's wife Zhang Shi only survived for 41 days after her daughter-in-law "removed her strands and destroyed her arm and burned her head to pray". Whether the other 9 people were effective after cutting the strands was not explained by the epitaph, and the biggest possibility was ineffective. In general, although the treatment of relatives is not necessarily effective, there is still a possibility of effectiveness. Women in the Song Dynasty took this approach to treating their loved ones because of the possibility of success, and second, they believed that filial piety could move the gods, who would help them fulfill their wishes. This is the idea of "filial piety and deity" in traditional Chinese society.
It is this psychological implication that "the share cutter hopes to feel the ghost and move the heavens and the earth with his sincerity in the case of a long-term illness or ineffective treatment of his relatives, and to promote the recovery of the sick through supernatural spiritual power" [10]211. In order to make the act of cutting shares truly effective, women in the Song Dynasty also expressed their sincerity to the Buddha and the gods in the form of self-harm. Zhao Shicheng's wife "burned her arms to pray" for her rescue; Li Dannu prayed for her relatives to "chant and burn her arms"; Zhu Shi swore for her mother to save her mother: "Dew prayer minus one count, cut the liver to the next, and Mi Yijin, the tenth Li Healing, extended for ten years, the day of death and the day of Dew Prayer". In this way, the bodies of some of the treated people gradually recovered. Of course, the reasons for these recoveries are complex, and the biggest possibility is that the patient has reached the moment of improvement, and the cutting of the buttocks is just the fuse. However, the habit of "preferring to believe in what it has, rather than believe in its absence" determines that people believe in the miracle effect of cutting off shares and healing relatives.
Regarding the influence of psychological factors, Qing Ren He Changling analyzed it very thoroughly in the article "Tao Xiaonu's Theory of Therapy of the Mother": "Husbands and wives can be discussed, and if it is said that the shares can be cured, then it is not true." It means that at that time there will be a person of pure filial piety, who will encounter his relatives who are endangered, and who will not be able to cure them, but as for the wisdom of exhaustion, helpless, it is forced by the nature to be a fantasy, in the hope that the heavens are blessed with all things, and the heavens will also pity and Su Zhi, which is why su is the heart of the su, not the power of the strands. ...... Those who come after him do what they do, and those who follow it often do so, but only their hearts. [11] 461 Therefore, although the treatment of relatives lacks medical rationality, it has a social basis for its existence in the era of low medical conditions.
Third, the influence of female buttock cutting in the Song Dynasty
The premise of the treatment of the buttocks is self-damage to the body, and for the cutter, the impact of the body is self-evident. In addition, compared with the Tang Dynasty, the behavior of women cutting shares and healing relatives in the Song Dynasty increased significantly, which occurred in a specific social and cultural context. Therefore, the Song Dynasty women's cutting of shares and healing not only reflected a certain social culture, but also had a certain impact on themselves, families, society, and future generations.
(1) The impact on the female body
Although the treatment of the buttocks is the behavioral interaction between the cutter and the treatment object, the epitaph often only records the subsequent physical condition of the treatment object, and basically does not record the physical condition of the cutter, as if the stock cutting is an act that does not cause any harm to the body. Not really. Before the Tang Dynasty, the hip cutter only cut the flesh of the thigh as a medicine to heal relatives, but in the Song Dynasty, in addition to "cutting the strands", there were also ways of self-harm such as burning the arm, destroying the skin, stabbing the blood, piercing the flesh, burning the top, needle arm blood, and cutting the liver. Cutting the flesh on the arms and thighs, destroying the skin and hair, burning the top, these are trauma, as long as there is no infection can be healed, but it will definitely leave scars. However, Zhao Biyan's wife Tang Shi and Zhao Gongyan's wife Zhu Shi's liver were internal injuries, and even if they were healed, the damage to the body was unimaginable. If an infection occurs, it can be life-threatening. However, none of the Song Dynasty epitaphs mention the subsequent physical condition of the cutters.
Although the Song Dynasty epitaph does not record the harm of cutting strands to heal relatives, it can be glimpsed from the Ming and Qing dynasty literature records. For example, there was a filial daughter in Ronghe County in the Qing Dynasty, who cut a piece of flesh on her left arm for healing her sick father and put it into medicine, and soon after her father recovered, "after seeing the sores on the female arm"; the mother of the filial daughter Qiu Shi was seriously ill, she quietly "shaved the strands to cure it, the family is ignorant", and later because of the birth of a child, the family found that there were scars on the strands. The liver is an internal organ, but also a hematopoietic organ, the liver must have a lot of blood loss, too much blood loss will lead to coma, and if it is not treated in time, it will be seriously injured. For example, during the Chongzhen period of the Ming Dynasty, there was a filial wife Zhang Shi, whose mother-in-law was seriously ill, and heard that people's liver medicine can cure diseases, so she privately took a few inches of liver from her abdomen to make porridge for her mother-in-law, and "blood was dripping on the table". In order to treat her mother-in-law,Huguang Hanyang, a filial wife took the liver three times to make soup medicine, "When it is soup, the woman is unconscious." After the time, the sores are very bad, and the woman is dazed"[12]93. However, these records only mention the immediate injuries caused by women's hip cutting and healing behavior, such as sore marks, blood flow, fainting, etc., and do not mention how their physical condition is afterwards, whether they have fully recovered, whether they have sequelae or complications, etc. You can imagine how heavy an infection would have been in the medical conditions of the time.
The selective avoidance of the physical harm of female genital mutilation by the Song Dynasty epitaph reflects the essential attribute of the epitaph as a documentary carrier for the Song Dynasty scholars to spread values. Men often focus on women's cutting and healing deeds, recording only women's filial piety, and paying little attention to the harm to women's bodies. This form of writing not only achieves the purpose of spreading the prestige of the family, but also constructs the ideal female image and behavior.
(b) The impact on the reputation of women and families
In the social and cultural context of the Song Dynasty, although female cutting and healing relatives is a harm to the body, it has another "positive" impact on her social reputation and family prestige.
The filial piety of women who cut off their shares has a certain exemplary effect on their families, enabling them to establish a good image in the family and become the object of emulation by other family members. When Zhong Zidu's wife Wu Shi was not married in the room, "her mother suffered from qi and disease, and many treatments were not cured." Rise in the morning to remove the strands, and the chyme to advance". Her brother Xiao Li was inspired by her sister's filial piety, "also fasting dew prayer, burying the chest and dissolving the liver to save", and eventually, their mother was saved. Lü Zhongsu was on the verge of death, his daughter was sad and anxious, and in desperation, she "burned incense to wish heaven, please take the place of your body, and cut the stock into porridge to advance." Under her influence, the younger brother Xiao Liang also followed his sister's prayers from heaven, expressing his willingness to take the place of his body and cut his shares to give medicine to his father. Because the sister objected, the younger brother indignantly said, "Sister can do it, but the son can't!" ”［8］13491
In traditional societies, the wife's responsibility is to teach her husband and teach her children and serve her in-laws. The Book of Rites and Inner Rules says: "Women's uncles and aunts, such as parents", also known as, "Filial piety to the sons and wives, the orders of parents and uncles, do not disobey and do not slacken off." "And whether you can be a good daughter-in-law has a lot to do with your education and character in your mother's house." The song dynasty epitaph Yun Chen Kuan's wife "belongs to the Chen clan, and can be moved to his sister with filial piety", which is a very common concept in the Song Dynasty. In a patriarchal society that focuses on filial piety, whether a woman has filial piety has a positive impact on her personal marriage. It is believed that a woman who is well tutored and filial to her parents will also be the daughter-in-law of a filial uncle after marriage. The marriage of the family of the scholar attaches great importance to the female morality of the marriage partner when the marriage partner is in the room, and the filial piety performance of the woman before marriage is an important criterion for the choice of a wife in the man's family. For example, when Zhao Biyuan's wife Tang Shi was in the room, he once shaved his liver to cure his mother's illness, and when Zhao Father heard this, he "introduced the same as the matchmaker, willing to be able to support the woman", he believed that "if it is so for the woman, then she can know it as a woman", so the Tang family married into the Zhao family.
Female share cutting can not only bring convenience to their marriage, but also bring honor and praise to themselves and their families. From the beginning of the Wei and Jin Dynasties, the feudal dynasty included filial piety in the scope of rewards, such as the Book of Southern Qi and the Book of Ming Emperor Benji, which records that in November of the first year of Jianwu, "give the world the first rank of the father and the latter, filial piety from the grandson, the righteous husband and wife, and the Pujia Zhen to Ming Yang." Table its balance, and bundle it with bundles"[13]46. In the Tang Dynasty, Tang Gaozu mentioned in his edict that "filial piety shunsun, righteous husband and wife, jingbiao men lu" [14]5. After that, successive emperors also made a statement of filial piety. Female stock cutting is a filial act and will be rewarded accordingly. For example, the aforementioned Lady Xia of the Tang Dynasty, the official government "praised and accumulated, and spared her from military service." In the Song Dynasty, due to the prosperity of science, filial piety was more valued by society, and whether children knew filial piety became a criterion for measuring the quality of family style. Li Qiwei fell ill, and his daughter-in-law cut off his shares to save him, and everyone said that "Xiao Wang's way is at home, although the woman also knows Xiaoyun". The Epitaph of Liu Shi, the wife of the Right Supervisor Of the Gate, also states: "The godson of the cut-off hair, the mother of the Tao clan." Cut muscles healed uncle, Zhao Zong's wife. After a thousand years, pass the tomb. Zhiwen compared Liu Shi to the famous mother of the hair-cutting godson in history, which must be said to be highly prestigious. Cutting off the family not only earned the women themselves honors, but also increased the prestige of their families. The whole society expressed its appreciation and praise for the self-harm and filial piety of filial piety, which further affected the behavior of women.
(3) Influence on women in the Ming and Qing dynasties
The Song Dynasty women's cutting of shares and healing not only had an impact on the contemporary era, but also widely influenced the women of later generations, who became the imitation objects of filial piety and filial piety in later generations, and opened up the extreme atmosphere of women cutting shares and filial piety in the Ming and Qing dynasties.
Out of the need for rule, the Ming government promoted the study of science, and Zhu Yuanzhang even ordered the students of the world to "write a book of Zhu Zi, so that scholars who do not read the book of Kong Meng, and do not talk about the study of Non-LianLuo Guan min"[15] vol. 2, 14. The imperial examination implemented the eight strands of text, based on the four books and five classics compiled by Zhu Zi, and the influence of Cheng Zhu Lixue's concept of women's morality became more and more influential, and the concept of women's morality of extreme filial piety since the Song and Yuan dynasties was inherited. With the gradual expansion of the influence of science, the practice of female buttock cutting and healing was more common in the Ming and Qing dynasties.
The filial piety of cutting shares was still appreciated in the Ming Dynasty, and women who cut shares to heal their filial piety were often more favored by the scholar class, and some people married into the door of official eunuchs because of this. There was a filial daughter of the Du clan in Shanxi, whose father had been ill for a long time, and the Du clan heard that "those who have to be born with human flesh and blood can be cured", and then they tricked their father into eating it, "Fu Heal, cut again". After her deeds spread, the crowd called her filial piety, and the local taishou Chen Fanglan "smelled and was virtuous, and hired for his son". In addition, the local chronicles "Biography of The Daughters of Lie" record the deeds of women who cut off their shares and healed their relatives. Zhang Wenlu pointed out in the article "Investigation on the Causes of Women Cutting Shares in Northern Anhui in the Ming and Qing Dynasties" on the phenomenon of female cutting shares and curing relatives in the northern Anhui region of the Ming and Qing dynasties: "Of the 34 people who have detailed filial deeds recorded in the "Daoguang Fuyang County Zhi • Martyrs and Filial Piety Women", 23 people cut their shares and healed their relatives, accounting for nearly 68%; of the 36 people who have detailed filial piety deeds recorded in the guangxu Suzhou Zhi • Lienu Zhi And Xiao Shu volume, 31 people cut shares and healed their relatives, accounting for nearly 86%;"[16]105 can be seen, During the Ming and Qing dynasties, the filial piety of female cutting strands to heal relatives was relatively common.
As a kind of chronicle carrier, the epitaph not only reflects the living conditions of the parties to a certain extent, but also reflects the needs of certain social realities and the ideological consciousness of the writers. The epitaph's record of the deeds of cutting off strands and healing relatives largely reflects the image of the sincerity and filial piety of the parties concerned, and is a portrayal of the real life of some women in upper-class society. Although the cutting of the buttocks damaged their bodies, it prompted them to expand their influence in the family sphere, gaining a good reputation for themselves and their families, and also influencing the behavior of future generations of women. However, their behavior is influenced by both traditional filial piety and theory, so although their behavior has a certain subjectivity, it is still a practice of self-identification of women's identity under the patriarchal cultural system. In addition, most of the epitaphs of women were written by male scholars, which undoubtedly reflected the construction of the ideal image of women by Song Dynasty scholars.
Notes and references
Notes: (1) See Zhang Wenlu, "Discussion on the Causes of Women Cutting Shares in Northern Anhui in the Ming and Qing Dynasties", Journal of Anhui Radio and Television University, No. 3, 2015; Cao Ting, Xie Jing: "Examination of Women's "Cutting Strands and Healing Relatives" in the Local Chronicles of Anhui in the Qing Dynasty", Library Work and Research, No. 8, 2014; Xu Peng: "Whose Body? Whose filial piety? ——An Investigation on the Phenomenon of Women's "Cutting Strands to Heal Relatives" recorded in Fang Zhi of Zhejiang in the Ming and Qing Dynasties", Women's Studies Series, No. 5, 2015; Fang Yan: "Trial Analysis of the Problem of Female Strand Cutting and Healing Relatives in the Song Dynasty", Quest, No. 11, 2007. (2) See Jiao Jie, Identity and Rights: A Study of Housewives of the Tang Dynasty, People's Publishing House, 2021, p. 7. (3) See Shanghai Dictionary Publishing House, 2006. (4) See Cultural Relics Publishing House, 2008 edition.
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