I am Tang Di, a history buff. Welcome everyone [attention] I, let's talk about the past and the present, and discuss the general trend of the world. Gentleman I, just to learn and make friends!
"Eating men and women" are respected by the ancient rites because these two activities are based on the "great desire of people" based on morality, non-"diet" is not enough to continue life, non-"men and women" are not enough to reproduce, so the sexual affairs between husband and wife are also named "Dunlun". "Dunlun" means that the trigger for sexual activity should not be a physical desire or emotional need, but only to fulfill the ethical responsibility of heaven. Correspondingly, the purpose of sexual activity should not be to obtain physical pleasure or to reach the wonderful state of spiritual and flesh conformity, but only to meet the reproductive needs of childbearing.
There are also several sexual phenomena that occur within the family that are quite intriguing to posterity, such as "烝", "Retribution", "Cause" and so on. The present generation's research either considers them to be the established institutions of marriage at that time, or determines that they are a special kind of marriage case that appeared in the period of social transition, or that they are not marriage systems but only non-social sexual acts that fall within the category of personal ethics and morality. Whatever nature people's research gives it, "sex" is the core element of its existence.
Most of the women in the first two sexual relationships are vague, such as Jia Jun, the concubine of Shensheng entrusted to Yiwu by Qin Muji, and we really can't see Jia Jun's will behind the verse "Marquis of Jin is in Jia Jun". Another sentence, "Jin Xian Gong Yu Qi Jiang, Lady Qin Mu and eldest son Shen Sheng" also does not see Qi Jiang's attitude, but we can find that the social status of her daughter and son has not been affected in the slightest because of this sexual relationship.
After The death of Duke Xuan of Wei, "The Qi people made Zhao Bo beg to Xuanjiang, no, strong." Sheng Qizi, Dai Gong, Wen Gong, Lady Song Huan, Lady Xu Mu". There are more questions in this statement: Why did Duke Qi have to "force" his daughter to marry Zhaobo? Is it because of the pain of the daughter's widowhood or to strengthen the friendship of the country? Why was Zhao Bo "not possible" in the beginning? Judging from the fact that he has five children, Zhaobo should not be disgusted with Xuanjiang, but is it because the recognition of "etiquette" makes Zhaobo feel that this move is inappropriate?
Xuan jiang's attitude is still not said, but it may also be that the attitude of the grandfather is her attitude. The same is Wei Guo, in earlier times, "Wei Xuan Gong Yu Yi Jiang, Sheng Qizi, belongs to the right princes." Marry for it, and be beautiful, and take it publicly." In the face of Xuangong's trip to Xintai, Yi Jiang, who was once "Yan", was angry and hanged herself, and her accusations were not only for her son but also for herself, and the Qi daughter married here was Xuan Jiang above.
In the third year of Lu Xuangong, "Zheng Wen communiqué Zheng Zi's concubine, Known as Chen Concubine, gave birth to Zi Hua and Zi Zang." Zi Zang was offended and came out. Lur Zihua and kill Nanli, so that the thieves kill zi between Chen and Song." He was in such an awkward identity with his former father-in-law Zheng Wengong, and his son died at the hands of his own father when he grew up, how painful it was to be a mother! In such a gender relationship that does not talk about feelings only because of sex, what awaits women in the end is often only indescribable sadness.
In the sixteenth year of the Duke of Wen, "The prince is beautiful and beautiful, and Lady Xiang wants to understand it, but she can't, and Lady Xiang helps her." Zhao Gong has no way, and the people of the country serve The Princess Bao Yiyin.". Gongzi Bao was the grandson of Lady Song Xiang, but his widow's grandmother could have the idea of fornication because of his "beauty and beauty". Although the two are not directly related by blood, the idea of lun chang always occupies a very important position in Chinese's heart. However, it is interesting that in the case of the grandmother helping the grandson to benefit the chinese, the "national people" actually took the initiative to "serve the prince Bao Yiyin" for political reasons and achieved a never-before-seen marriage between grandchildren and grandchildren.
If we glance at this sexual relationship between "etiquette" and "incivility", we will also find that the words "so-and-so and so-and-so" or "so-and-so-and-so" always appear in the "Left Biography" from time to time. "'Adultery' and 'adultery' are two words that contain very strong moral sin, so when we use these two words, it is difficult for our minds to keep a clear understanding."
Difficult does not mean no. First of all, this expression does not mean that people at that time did not mind the behavior of animals and beasts and took pleasure in overthrowing the ritual law; secondly, with a little extrapolation, we can find that the so-called "adulterous women", except for a few people such as Duchess Wen Jiang of Lu Huan and Duchess Nanzi of Weiling, most of their adulterous acts occurred after the death of their husbands, such as Lady Song Xiang, Zhao Zhuangji, Wai Jiang, Mu Jiang, Sheng Mengzi, etc. The emergence of this phenomenon also shows the inevitable rebound of human nature that is not willing to be lonely under the oppression of powerful ritual law. The occurrence of such extramarital sex can at least cause us to think a little about the etiquette morality and gender relations in the "Left Transmission" period.
There is also no shortage of examples of women remarrying in the "Zuo Chuan" period, such as the mother of Sheng Bo and Jin Huaiying, as well as Lady Xi and Dongguo Jiang, but it is difficult for them to protect their social status after remarrying, and at the same time, we see more widowed women in "Zuo Chuan", and the wives of the monarch and the wife of Qing Dafu are even more difficult to count, which shows that the restrictions on remarriage ceremonies for noble women have formed a certain social consensus.
In the extramarital sexual relations recorded in the "Zuo Zhuan", the status of men is usually lower than that of women, and a large part of them are the servants of the family, such as Fan Xuanzi's daughter Luan Qitong Yu Jiazai, Lu Ji Gongbird's wife Ji Ji Tong Yuren, Kong Wu's mother Tong Yu Gong Hun Liangfu, and other such as the fornication between the undead princes and the ministers, there is also a difference in social status. If only in terms of age, women who are trapped in this relationship do not seem to be dying old women who use power and status to satisfy their sexual desires. Although it is not excluded that individual women may be coerced by the men around them, the more convincing answer is that widowed women have taken the initiative because of sexual hunger and thirst. Precisely because of the existence of such an "indecent" relationship whose primary purpose is to satisfy physical desires, cases of domestic strife caused by "sex" are not uncommon in the Zuo Zhuan.
Ji Ji, the wife of Duke Ji of The State of Lu, had an affair with the person in charge of the family's diet, and because she was afraid that the matter would be leaked, she let the concubines whip herself, and framed the knowing courtier Yegu with bitter meat to tease herself, and eventually led to the killing of Yegu; Wei Hou summoned the Song Dynasty to meet with her wife Nanzi, and the crown prince heard the sarcastic songs of the people in the mountains and thought of the shame that Nanzi brought to Weiguo, and she had to abandon the country and run to Song; the Duchess of Luzhuang mourned Jiang Tong's uncle Qing Father, and even wanted to usurp the throne and establish Qing Father as king. Although this move failed, it caused political shock in the state of Lu; Qi ShengMengzi first communicated with his uncle Sun Qiaoru and then Tong Yu Qingke, and slandered his loyal subjects because his adultery with Qing Ke was revealed; Qi Tangjiang had to commit adultery with the lustful monarch Qi Zhuang Gong after marrying Cui Zhu, which led to cui Zhu's killing of Zhuang Gong and the tragic annihilation of cui shi soon after; Wei Gongzi Chao Tong Xiang Lady, out of fear and rebellion, and finally Lady Xiang was killed, and the Gongzi ran away; everyone said that "tiger poison does not eat children", but Fan Xuanzi's daughter Luan Qi had an affair with the family after her husband's death. Because he was afraid that his son Luan Ying would attack himself after he knew about it, Luan Ying had no choice but to run away, and eventually led to Luan Ying's death.
Mu Jiang, the mother of Duke Lu Cheng, who had been married to his uncle Qiao Ru, was moved to the Eastern Palace for colluding with his adulterers. When he lived in it, he got the "Sui" gua in the divination, and the historian said: ""With" it is also out, and the king will come out quickly." But Mu Jiang himself said, "Now my woman is in trouble." Fixed in the inferior position and unkind, it cannot be said to be yuan. If you don't jing the country, you can't say heng. Doing harm to oneself is not a benefit. Abandonment of the throne is not a virginity. There are four virtues, "With" and there is no blame. I don't have any "with" also? I take evil, can I be blameless? He will die here, and he will be able to do so. ("Zuo Chuan Xianggong Ninth Year")"
Shame is a direct sense of the brokenness of one's own existence after turning one's back from the divine life and falling into the fall of sin, confirming the lack and limitation of one's own natural life. ”
Although Mu Jiang's explanation of the "Sui" gua is not a dying word, it can be regarded as a summary of her life full of regret, and the final death under house arrest is also very directly related to the expansion of her power after her sexual desire was indecently satisfied.
This also makes us think:
If the "ritual" as a social order and social morality can leave a reasonable way for the most basic physiological needs of widowed women, then these disturbances caused by "incivility" should be greatly reduced, and the resulting gangs and conquests can tend to disappear, and the lives of all people will become more peaceful and beautiful.
It can be said that mothers are an important cornerstone of the family, they have unconditional love for their children and grandchildren, but also have the pursuit of self-rights and human desires, when all these things are mixed together and linked to the interests of the homeland, their lives and temperaments become extremely complicated, and from them show their extraordinary wrists and distinct weaknesses.
(End of text)
If there are other topics or opinions on the field of history, you can [follow] my private chat, or you can leave a message in the comment area below and reply at the first time.