In ancient China, the "distinction between descendants and concubines" in the family system was extremely important, especially in the succession to the imperial throne. Speaking of concubines, we usually think that concubines are children born in the main room, while concubines are born in the side chamber or concubines. In the Sui and Tang dynasties, this definition was not so simple. Yang Guang, Li Shimin, and Li Zhi are also concubines. From this point of view, the understanding of "嫡庶" should be different in different eras.
Yang Guang, he is the second son of Emperor Wen of Sui and Empress Dugu, according to our current understanding, it should not be a concubine. But at that time, his elder brother Yang Yongcai was made the crown prince, which means that even if he was born into the queen, the second son was still regarded as a concubine because they had no inheritance rights. This seemingly absurd regulation is actually rooted in the ancient primogeniture inheritance system, that is, only the eldest son is the real concubine, and the others are regarded as concubines even if they are born to the queen.
Li Shimin's situation is similar. He is the second son of Tang Taizong and Empress Changsun, and his elder brother Li Jiancheng is the eldest son. Although Li Shimin eventually became the second emperor of the Tang Dynasty through a series of political struggles, according to the regulations of the time, he was also a veritable concubine until he succeeded in seizing power.
This strict distinction between the concept of concubines and concubines existed not only in the royal family, but also in the nobility and ordinary families. In the Sui and Tang dynasties, the inheritance rights of the family and the status of the descendants were directly related to the status and future of each person. After Li Shimin ascended the throne, although he intended to change this system, ministers who were deeply influenced by tradition, such as Chu Suiliang and Wei Zheng, all tried their best to maintain traditional concepts and repeatedly reminded Li Shimin not to abolish his heirs.
And for Li Zhi, the situation is even more complicated. As the third son of Empress Changsun, his two elder brothers, Li Chengqian and Li Tai, had been candidates for the throne before him. Li Zhi's ability to eventually become emperor was not unrelated to the wisdom and skill of his mother, Empress Changsun. But it is undeniable that before he ascended the throne, he was also a "concubine".
Now, you may ask, are the birth mothers of these famous emperors in history really misremembered? Of course not. The key here lies in the definition of the word "嫡", which in ancient times refers more to the eldest son who has the right to inherit. This also means that even if you are born in the main room, if you are not the eldest son, you are also a concubine. This system played a certain role in maintaining imperial power and family order, but at the same time, it also sowed the seeds of countless family disputes and bloody struggles.
Let's take a look at the far-reaching impact of this concept on society. In the Sui and Tang dynasties, the distinction between concubines and concubines was not only related to the succession to the throne, but also deeply affected the bureaucracy and the family structure of ordinary people. A person's social status, inheritance rights, and even marriage can make a world of difference because he is a concubine or a concubine. In ordinary families, the son-in-law usually gets more inheritance and better educational opportunities, while the concubine is often in a more disadvantaged position.
This distinction ensured to a certain extent the concentration of family property and power, avoiding dispersion, but it also caused many tragedies. Because of the struggle for family inheritance, fierce conflicts and even killings often occur between brothers, which is not uncommon in history. In the royal family, this kind of struggle is even more bloody and ruthless, and fratricidal and abolition have almost become the norm, and behind it is often the dispute between the concubines.
On the other hand, this concept of grandeur has also deeply influenced people's values and morals. In a society that values the birth of a family, there is a clear prejudice and discrimination against "legal" and "illegal" offspring, and this concept is not limited to the royal family and nobles, but also affects ordinary families. In many cases, concubines are seen as "second-class members" of the family, which affects not only their mental health, but also their social status and development opportunities.
This concept of concubines in the Sui and Tang dynasties can be described as a microcosm of the contradictions and conflicts in ancient society. It reflects the strict hierarchies and complexities of family ethics in society at the time. It also makes us wonder if many decisions and events in history were made in such a cultural context.
The concept of concubines in the Sui and Tang dynasties is very different from today's concept of family. Although time has passed, the impact of this ancient system on people is long-term and profound. In modern society, there is no strict distinction between descendants and concubines, but problems such as preference and unfair treatment in the family still exist.