In ancient China, the idea of male superiority and inferiority of women was deeply rooted. Men from rich and noble families can not only marry wives and concubines, but also have so-called "maids". These low-status women, often from poor families, had to succumb to the desires of their masters in order to survive. However, one can't help but wonder why the ancients called these special maids "Tongfang" maids? What kind of secret is hidden behind this title? How does it relate to a particular kind of room design? Why is this kind of room structure difficult to find in modern society? Let's uncover this dusty history and explore the wisdom and helplessness of the ancients.
The origin of the maid in the room
Speaking of the origin of the maid in the room, I have to mention an anecdote during the Jiajing period of the Ming Dynasty. At that time, there was a bachelor named Wang Shouren, who was highly regarded by the emperor because of his profound knowledge and integrity. One day, one of Wang Shouren's protégés came to visit him, only to find the teacher sullen.
The protégé asked curiously, "Teacher, why are you so worried?" "
Wang Shouren sighed and said, "Yesterday, the emperor rewarded me with a beautiful maid, but I already have a wife's room, how to place this maid is really a headache for me. "
After hearing this, the protégé was inspired and said, "Why don't you add a small room after the master bedroom to communicate with the master bedroom?" In this way, the maid can be placed without disturbing the lady. "
Wang Shouren was overjoyed when he heard this, and immediately adopted this suggestion. Unexpectedly, this layout soon spread among the homes of the eunuchs in the capital, and gradually formed a special room design, and the maids who lived in this kind of room were also called "Tongfang maids".
The emergence of the maid is inseparable from the special background of ancient society. In those days, a man could have three wives and four concubines, while a woman could only have one. This unequal marriage system makes some women from poor families have to choose to become servants of rich and noble families in order to make a living.
However, becoming a housemaid is not an easy task. Usually, only those maids who are good-looking and well-behaved have a chance to be selected. They need to go through rigorous training to learn etiquette, piano, chess, calligraphy and painting and other skills so that they can better serve their masters.
There is a maid named Xiaocui, who was successfully promoted to a maid through her own ingenuity. Xiaocui was born poor, and at the age of ten she was sold to a wealthy family to work as a maid. She was gifted and intelligent, and soon learned various trades, which won the love of the mistress.
One day, the host's family held a banquet, and many dignitaries came. A guest accidentally knocked over a teacup, and the tea spilled on a priceless old painting. The crowd panicked and didn't know what to do.
At this moment, Xiao Cui had an idea, quickly took a piece of clean white silk, gently covered the painting, and then slowly ironed it with an iron. After a while, the tea stains were absorbed onto the white silk, and the ancient painting was intact.
This ingenious wit not only solved the master's urgent need, but also made Xiaocui's ingenuity appreciated by everyone. Since then, the master has promoted Xiao Cui to a maid who serves herself.
Although being a maid means being favored by their master, their social status is still low. In the master's house, although the status of the maid is higher than that of ordinary maids, it is lower than that of the main room and the concubine. They were neither the wives of their masters, nor formal concubines, but in an awkward intermediate position.
There is a maid named Chunxiang who has a room, and because of this embarrassing identity, she has encountered misfortune. Chunxiang was originally the personal maid of the housemother, but because of her beauty, she was favored by the owner and became a maid in the room. However, the housewife is jealous of this and often makes things difficult for Haruka.
One day, the mistress deliberately smashed a priceless piece of jade, but falsely accused Haruka of doing it. Chunxiang couldn't argue, and was finally sent out of the house by the master. Since then, Chunxiang has been living on the streets and becoming a beggar. This tragic story was widely circulated at the time and became a warning tale.
The emergence of the maid reflects the hierarchical system of ancient society and the idea of male superiority and inferiority of women. Their existence not only satisfies the needs of rich and noble men, but also maintains the status of the concubines. However, this system has also brought untold suffering to many women.
Special room design
The structural features of the passage room can be described as exquisite, reflecting the wisdom of the ancients. This type of room is usually located at the rear or to the side of the master bedroom and is connected to the master bedroom by a secret passageway. This passage is often very hidden, or a secret door, or a movable wall panel, which can not only ensure the privacy of the owner's actions, but also avoid disturbing the main room.
According to historical records, the mansion of Yan Song, the prime minister of the Ming Dynasty, has such an exquisite design of the room. There is a seemingly ordinary bookcase at the back of Yan Song's master bedroom, but with a slight push of one of the particular books, the bookcase rotates, revealing a secret passage to the room. This design not only facilitated Yan Song's private activities, but also became the key to his escape during a later political crisis.
At that time, Yan Song was impeached for corruption, and the imperial court sent people to arrest him. Just when the officers and soldiers broke into the door, Yan Song escaped to Tongfang through this secret passage, and then jumped out of the window of Tongfang and successfully escaped. This story became a good story in the capital at that time, and more people began to imitate this kind of room design.
There are many ways to connect the main room to the master bedroom, in addition to secret doors and movable wall panels, there are also tunnels, corner stairs, etc. All of these connections have one thing in common: a focus on concealment and convenience.
In the Gangnam area, there is a unique design of the house called "Suigetsuju". This design places the bungalow on the water, connected to the master bedroom by a secluded underwater passageway. The owner can take a small boat through this waterway to reach the house, which is not only very private, but also has a unique elegance.
According to legend, at the end of the Ming Dynasty, a talented man ventured to build such a water moon residence in his garden. Once, he invited a friend to come to the house. After three rounds of wine, the guests and hosts enjoyed themselves. Suddenly, Mao Bijiang smiled mysteriously and said that he wanted to surprise everyone. He led the group to the master bedroom, only to see that he gently pushed open a small hidden door, and behind the door was a deep waterway.
Mao Bijiang invited everyone to get on a small boat that had been prepared for a long time, and the boat slowly sailed into the waterway. After walking about 100 steps, the eyes suddenly opened up, and a delicate water building came into view. It turns out that this is the general house that ventures to open up the frontier - Shuiyueju. Everyone was amazed by this ingenious design and praised the ingenuity of the frontier.
The purpose of the design of the studio is mainly to meet the privacy needs of the owner, without affecting the life of the main room. This design is not only reflected in the layout of the space, but also in the interior decoration and facilities.
The interiors of the rooms are usually beautiful, but not discreet. The walls are often hung with famous calligraphy and paintings, and the furnishings are mostly exquisite antique porcelain. There will also be some special facilities in the room, such as secret compartments and secret rooms, which are used to store valuables or serve as emergency shelters.
Li Yu, a Qing Dynasty literati, described in detail the ideal layout of the tong room in his "Idle Love and Occasional Mail": "There is a couch in the room, and several cases are placed next to the couch, so that the master can read and write. There should be a dresser under the window for the maids in the room to freshen up. A landscape painting hangs on the wall to create an elegant atmosphere. This description vividly shows that the room is not only a place to meet physical needs, but also a private space for the owner to pursue spiritual enjoyment.
The design of the floor house also takes into account the problem of ventilation and lighting. Since the rooms are often hidden, it is a challenge to ensure that the room is well ventilated and well-lit. The ancients also took great pains in this regard, often designing skylights on the top of the main room or opening air windows on the walls, which not only ensured privacy, but also solved the problem of ventilation and lighting.
In the northern region, some houses will also be equipped with underground heating systems. Dilong is a traditional type of heating in which a flue is buried underground to bring heat into the room. This design not only keeps the house warm in the cold winter, but also prevents smoke from escaping, further ensuring the concealment of the room.
To some extent, the design of the passage room reflects the hierarchical system and patriarchal ideology of ancient society. Its existence not only satisfies the needs of men, but also maintains the superficial harmony of the family to a certain extent. However, this design also profoundly influenced the social structure and interpersonal relations of the time, and became a unique window into the interpretation of ancient society.
The living conditions of the maids
The living conditions of the maids in the room can be described as complex and diverse, ranging from the joyful moments of honor and pampering to the difficult situation of embarrassing status. Their fate often depends on the preferences of their owners and the attitude of the main room, like dancers walking on the tip of a knife, who may fall into the abyss if they are not careful.
In ancient society, although the status of the maid was higher than that of ordinary maids, it was lower than that of the main room and the concubine. They were neither the wives of their masters, nor formal concubines, but in an awkward intermediate position. This special identity makes their lives full of uncertainty and risk.
There is a maid named Cui'er who has experienced ups and downs in life. Cui'er was originally a girl from a poor family, and at the age of fifteen she was sold to a wealthy family. Because of her good looks, she was soon favored by her master and became a maid in the room. At first, Cui'er's life can be described as a spring breeze. The owner pampered her very much, not only rewarded her with a lot of jewelry, but also let her learn poetry and songs to improve her self-cultivation.
However, the good times were short-lived. The housemother became more and more dissatisfied with Cui'er's existence and began to target her everywhere. Once, the mistress deliberately broke a priceless jade artifact, but falsely accused Cui'er of doing it. Cui'er was speechless, and was finally sent out of the house by her master. Since then, Cui'er has been living on the streets and becoming a beggar. This tragic story was widely circulated at the time and became a warning tale.
The daily life of a maid revolves around serving her master. They need to be proficient in various skills, such as cooking, needlework, massage, etc., to meet the various needs of their owners. At the same time, they also have to learn piano, chess, calligraphy and painting, so that they can accompany their owners in cultural and entertainment activities.
In the Ming Dynasty, there was a maid named Chunmei, who won the favor of the master because she was proficient in cooking. Chunmei was born into a family of chefs in Hangzhou and learned cooking skills from her father from a young age. After being sold into a wealthy family, she quickly became a maid with her cooking skills.
On one occasion, the host was hosting a banquet for several important business partners. Chunmei specially prepared a dish of "West Lake Vinegar Fish", which was a secret recipe taught to her by her father. When the dish was served, it was full of aroma and was praised by everyone. The owner's business partner even expressed his willingness to exchange a huge sum of money for the secret ingredient of the dish. Of course, the owner refused, but since then, he has been more fond of Chunmei, and even allows her to go back to her parents' house every month to visit relatives.
However, not all intercourse girls can be as lucky as Chunmei. Most intercourse girls live with insecurity. They can lose their current status at any time because of the boredom of their masters or the jealousy of the main family. In order to keep their position, some intercourse maids will try their best to please their masters, and even do not hesitate to frame other maids.
In an official Qing Dynasty archive, there is a case in which two interlocking maids in the family of an official framed each other in order to compete for favor. One of the maids poisoned the food of the other maid, causing the latter to become seriously ill. After the matter was revealed, the master was furious and drove the two maids out of the house. This case vividly illustrates the fierce competition between the ladies and the harsh realities of their lives.
In addition to serving her master, she also has to deal with pressure from the main room and other family members. The main room often sees the roommates as a potential threat and often makes things difficult for them. In order to survive, some intercourse maids have to learn to maneuver between their master and the main room, carefully maintaining balance.
There is a maid named Xiaocui who has successfully survived in this complex environment by relying on her own wisdom. Xiao Cui was well aware of the dissatisfaction of the main room with her, so she took the initiative to take on a lot of heavy housework to show her diligence and humility. At the same time, she often praised the virtuous of the main room in front of her master, and resolved the hostility of the main room towards her. Over time, Xiaocui not only won the favor of the owner, but also won the trust of the main room, and became one of the few people in the house who was recognized by all parties.
However, even for a smart and capable girl like Xiao Cui, their future is still full of uncertainty. Once they lose the favor of their owners, they may be abandoned at any time. In order to fight for a better future for themselves, some intercourse girls will try their best to conceive their master's child. If a boy can be born, their status will be greatly improved.
In a genealogy of the Ming Dynasty, there is a story that a wealthy merchant's maid gave birth to a boy. The boy was very smart, and when he grew up, he became famous and became an official. Instead of forgetting his origins, he used his power to elevate his mother's status to a formal concubine, allowing her to enjoy the glory and wealth of her old age. This story once became the ideal model in the hearts of many intercourse girls.
The social impact of the housing system
As a special phenomenon in ancient society, the system of Tongfang had a profound impact on the social structure, family relations and cultural development at that time. This system not only reflected the social hierarchy and gender values of the time, but also affected people's daily life and social atmosphere to a certain extent.
First of all, the system reinforces the hierarchical concept of society. In ancient societies, only men of higher status were eligible to have a tongfang, which made it a symbol of status and status. There is an interesting example to illustrate this point: during the Jiajing period of the Ming Dynasty, there was a famous philosopher and military strategist named Wang Yangming. Although he himself was not keen on pleasure, in order to maintain his social status, he still set up a tong room in the house. This decision caused confusion among some of his students. One day, a student boldly asked, "Why did the gentleman teach us to deny ourselves, so why should we set up a room?" Wang Yangming replied with a smile: "This is not for personal pleasure, but to maintain the dignity of the official position." In this world, there are some things that you can't help yourself. "This story vividly shows how the system of housing has become a sign of social status.
Second, the system has a complex impact on family relationships. On the one hand, it provides an opportunity for some women who are unable to become formal family members through the normal route to enter the upper classes. On the other hand, it also often leads to family conflicts, especially between the main room and the maid.
In an official Qing Dynasty archive, there is a case in which the conflict between the main room of a high-ranking official's home and the maid in the room intensified, which eventually led to a tragedy. This high-ranking official pampered a maid named Haruka and often neglected the main room. The main room was dissatisfied, and made things difficult for Haruka many times. One day, while the high-ranking officials were out, the main room ordered someone to beat Chunxiang severely. Haruka couldn't bear it and committed suicide by jumping into a well. When the high-ranking officials returned, they were furious and abandoned the main room. This case not only reflected the destruction of family harmony by the housing system, but also triggered a reflection on the system in society at that time.
The system also had a certain impact on the social atmosphere. Some literati and artists regarded Tongfang as a source of inspiration, and wrote a large number of poems and songs with the theme of Tongfang. These works are both praise for the beauty and talent of the maids, as well as sympathy for their tragic fate. For example, Tang Xianzu, a genius in the Ming Dynasty, once wrote a poem called "Yongtongfang": "The embroidered household deeply hides the green yarn, and the Tongfang is sad and leans on the railing." The red-faced face must eventually grow old, and the gray hair is ruthless for another year. The poem vividly depicts the loneliness and helplessness of the maids, reflecting the complex views of society at the time on this group.
The system has also promoted the spread and exchange of culture to a certain extent. Because some maids need to accompany their masters, they learn skills such as poetry and songs, piano, chess, calligraphy and painting. Some of them even went on to become talented artists.
In the Ming Dynasty, there was a woman named Zhuo Wenjun, who was a typical example of growing from a maid to a famous talented woman. Zhuo Wenjun was originally a maid in Sima Xiangru's family, and because he was proficient in music, he often accompanied Sima Xiangru to play the piano. In the process, Zhuo Wenjun not only learned a lot of literary knowledge, but also wrote some beautiful poems. Later, she eloped with Sima Xiangru and became his wife. Her story has not only become a well-known love saga, but also shows how the system of intercourse has contributed to the spread and development of culture in some special circumstances.
However, the system also brings some negative social problems. Some families spend extravagantly in order to maintain multiple dormitories, which eventually leads to the collapse of the family. In a local chronicle of the Qing Dynasty, there is a case of a wealthy merchant who was addicted to pleasure and set up more than 10 rooms in his home. In order to meet the needs of these maids, he bought a large number of jewelry and built luxurious courtyards. As a result, within a few years, the family property was squandered, and finally became a beggar. This story was widely circulated at the time and became a classic example of what people said about greed.
The system also influenced the demographic structure of ancient societies. Since some wealthy and powerful men can have multiple dormitories, this has exacerbated the gender imbalance in society to a certain extent. In some places, there has even been a vicious phenomenon of snatching young women in order to get access to sex.
In an official document of the Ming Dynasty, there is a case in which a local official, in order to get more access to the house, ordered his subordinates to arrest young and beautiful women. This behavior caused strong resentment among the local people, which eventually led to a popular uprising. Although the rebellion was eventually suppressed, the incident attracted the attention of the imperial court, prompting the government to introduce policies to limit the number of houses.
The decline and abolition of the housing system
As a special phenomenon in ancient society, the system has experienced prosperity and decline in the long history. With the progress of society and the change of attitudes, this system gradually came to an end. The decline and abolition of the housing system is a long and complex process involving many factors.
First of all, with the development of social economy and the progress of ideology, people's understanding of the marriage system and the status of women has gradually changed. During the Ming and Qing dynasties, some enlightened thinkers began to question the rationality of the Tongfang system. For example, the Ming Dynasty thinker Huang Zongxi explicitly criticized the system in his book "Ming Yi to be Interviewed", believing that this system not only violates ethics and morality, but also leads to the corruption of social customs.
In the middle of the Qing Dynasty, an official named Chen Hong directly proposed the abolition of the Tongfang system in his memorabilia. He wrote in the recital: "The system of passing through the house is really an ancient bad habit. In today's world, equality between men and women should prevail. If this system exists again, I am afraid that it will be contrary to natural principles and human ethics. Although this suggestion was not adopted at the time, it reflected the critical attitude of some advanced intellectuals towards the system of intercourse.
Secondly, with the introduction of Western culture, especially after the Opium War, Chinese society began to come into contact with new concepts of marriage and family models. These new ideas had a huge impact on the traditional system of housing through housing. In this process, some international students and intellectuals played an important role.
There is an interesting example to illustrate this. At the end of the 19th century, there was an intellectual named Liang Qichao, who was exposed to the Western institution of marriage while studying in Japan. After returning to China, he wrote a series of articles in which he vigorously criticized the old-fashioned marriage system, including the intercourse system. In one of his articles entitled "On the Family System", Liang Qichao wrote: "The system of passing through the house is actually a bad habit in the mainland. If this system is not removed, how can it be civilized? These remarks resonated widely in the intellectual circles of the time and laid the ideological foundation for the abolition of the Tongfang system.
In addition, economic factors are also one of the important reasons for the decline of the housing system. With socio-economic changes, many families can no longer afford to maintain multiple connected houses. In a local chronicle in the last years of the Qing Dynasty, there is a story that a local official's family originally had five rooms, but due to natural disasters for many years, the family's fortune gradually declined. In the end, the official had to send the four houses back to his parents' home, leaving only one of the youngest to take care of his daily life. This story vividly illustrates the impact of economic factors on the decline of the housing system.
The attitude of the government is also an important factor in the decline of the housing system. With the intensification of social contradictions, the Qing government began to realize the social problems that the system of housing could bring. During the Guangxu period, the imperial court ordered a limit on the number of rooms for high-ranking officials. While the order did not completely ban the housing system, it was the first time that the government had formally restricted the system and marked a change in official attitude.
In the process, some interesting phenomena have also emerged. Some of the original houses began to seek to improve their status. A typical example is a Tongfang named Jin Xiaobao in the late Qing Dynasty. She taught herself English and math and used these skills to run her master's business. In the end, she not only gained the appreciation of her master, but also managed to elevate her status from a concubine to a formal concubine. This story reflects the trend of some houses beginning to take the initiative to fight for their rights and interests in the context of the decline of the housing system.
With the outbreak of the Xinhai Revolution and the establishment of the Republic of China, the system of housing finally came to an end. In the Civil Law of the Republic of China promulgated in 1930, monogamy was clearly stipulated, and the system of multiple concubines, including intercourse, was completely rejected. This marked the formal abolition of the housing system at the legal level.
However, although the system has been abolished by law, the influence of this system is still being felt for some time in social practice. In an investigation report in the thirties of the twentieth century, a case was recorded in which a wealthy businessman, although legally had only one wife, actually kept two women who resembled intercourse. This case illustrates that although the system has been abolished legally, it still exists in the minds of some people.
The decline and abolition of the housing system is an important part of the modernization process of Chinese society. It reflects not only the institution of marriage and the change of gender values, but also the great economic, cultural and legal transformation of society as a whole. Although this process was long and tortuous, it ultimately promoted the progress of society and the advancement of women.