Chapter 8 The sixth chastity view

The etiquette system of the Zhou Dynasty put forward the requirement that women should be "chaste". Zheng Xuan of the Han Dynasty also interpreted the "women's virtue" in "Zhou Li·Tianguan·Nine Concubines" as "chaste and obedient".This shows that in monogamous families, in order to ensure the reliability of heirs, in addition to each family must have more than one son, the innocence of the father's lineage has also been paid more and more attention. Stand as heir.As a man, he can have sexual relations with several spouses and bear children of his own; as a woman, he must strictly abide by monogamy, and can only bear children for his current husband, not anyone else's children.If a wife has sexual relations with a man other than her husband and gives birth to a son with a different surname, the superior cannot perform sacrifices to the ancestors, and the inferior cannot pass on the blood forever.This is the Zhou Dynasty's interpretation of "chastity". This interpretation is broader than the increasingly strict chastity requirements of the feudal society in later generations, and the concept of chastity that forces women to "single to one's death". Women's remarriage and divorce are restricted.

In the Zhou Dynasty, divorce and remarriage were common things, and the concept of never remarrying after death was obviously not formed at that time.Confucius' son Boyu died, and Boyu's wife remarried to the state of Wei. Confucius did not express any objection, and there is no point in the whole article that women cannot remarry. "Zuo Zhuan Huan Gong Fifteen Years" records that Zheng Ligong ordered Yongjiao to assassinate his father-in-law and sacrifice Zhong. After Yongjiu's wife Yongji learned of this, she asked her mother: "Which one is better between a husband and a father?" Her mother replied: "Everyone is the husband, but the father is the only one. Hu Kebi?" So, Yong Ji leaked the assassination plan to her father, which led to her husband's death. "Everyone is a husband, and the father is only one", which not only shows that people at that time valued blood relationship, but also explained the common phenomenon of remarriage.For example, Xia Ji, who was regarded as a typical promiscuous woman by later generations, had successively been the wife of Ziman, Yushu, Lian Yinxiang, and Shen Gongwuchen.Of course, people at that time were dissatisfied with Xia Ji, but the words of criticism only revealed the concept of "women are disasters", and did not involve Xia Ji's chastity.

At that time, not only could the husband die and remarry, but the husband could also divorce and remarry before his death. "Zuo Zhuan Twelve Years of Duke Wen" contains: "Duke Qi Huan came to the court, and he was the first court official; and please ask the uncle and concubine without absolute marriage, and the public will allow it." However, the marriage relationship between the male and female families still exists, which is in line with the ancient principle that marriage is "combination of two surnames".So the "Notes" explained: "If you don't stop getting married, make your wife your wife."Di, is a concubine married with my uncle or concubine.In the first month of the second year, "Uncle Qi comes back".The so-called "laigui" was a specific term at that time, referring to a woman who divorced and returned to her natal home.

Divorce and remarriage are also considered common among the people. "Han Feizi·Shuo Linshang" records: Before marrying a daughter, the Wei people always tell their daughters that they should have some personal savings in the future. It is common for them to be abandoned after marriage. "Warring States Policy · Zhao Policy" records that the late Mrs. Zhao, after marrying her daughter to Yan State, always prayed during the sacrifice: "Don't make rebellion".If you turn back, you will return.The customs of divorce can be seen.It is also as the "Book of Rites" said: "The way of couples is to get together if there is righteousness, and to leave if there is no righteousness."In order to correct this trend, but also to increase the population, Guan Zhongxiang restricted divorce and remarriage. Guanzi·Xiao Kuang Chapter").

At that time, some women even returned to their ex-husbands after remarrying.In the state of Lu there was a man named Uncle Sheng who married his younger sister to Uncle Shi Xiao.There was a man named Queyu (Chou Qiu) in the state of Jin who wanted to marry Shengbo. Shengbo brought his younger sister back to marry Queyu, and they gave birth to two sons.Later, Queyu died, and the people of Jin sent the woman back to Uncle Shi Xiao. In the pre-Qin period, especially during the period of great turmoil in the Spring and Autumn Period and the Warring States Period when "rituals collapsed and music was destroyed", there were endless cases of "infidelity", which is called adultery in later generations. "Zuo Zhuan Fourteen Years of Duke Ding" records that Duke Ling of Wei had three wives, and Nanzi was his favorite.Nanzi was originally a woman from Song Dynasty. Before she got married, she was a good friend and lived with Song Gongzi Chao. Even people in the countryside know it, and even made up nursery rhymes to satirize it.There are dozens of similar adulteries and elopements recorded in Zuo Zhuan. Among these facts, most of them are the monarch and minister's wife, the uncle's nephew and daughter-in-law, the father's son's wife, the son's father and concubine, and brothers and sisters. .

At that time, there were two specific words to describe this confusion in the relationship between human relations: "Zheng" (Zheng Zheng) and "Report". Huo is a form of marriage in patriarchal families in the Spring and Autumn Period. It refers specifically to a marriage behavior in which a son, nephew, and younger brother marry the wives and concubines of their father, uncle, uncle, and brother (except the biological mother).Examples recorded in historical books include Wei Xuangong's concubine Yi Jiang, Jin Xiangong's concubine Qi Jiang (both his sons are his concubine), Jin Huigong married his wife Jia Jun (brother's sister-in-law), etc. "Gongyang Biography" also records a story about a younger brother marrying a widowed wife: Zhu [zhu Zhu] Lou Yan was killed by someone, and Yan's wife hated and swore: whoever can kill my enemy for me, I will marry him.Yandi Shushu managed to kill his enemy, and married his wife who was hailed as "national beauty" by the Chinese. "Zuo Zhuan" also refers to nephew marrying aunt as "report".For example, Zheng Wengong "reported" Chen Gui, the concubine of his uncle Ziyi, and gave birth to two sons, Zihua and Zizang.

The women who are "steamed" or "reported" are not without status.When there is no Mrs. Zheng, their status is equivalent to that of Mrs. Zheng; when Mrs. Zheng has no sons, they are equivalent to noble concubines, and the sons they give birth to can be established as princes.For example, Shen Sheng, the son of Jin Xiangong and Qi Jiang, was established as the prince, and the daughter married to Qin Mugong was called Mrs. Qin Mu. The above-mentioned acts of communion between relatives, on the one hand, shows the weak concept of chastity at that time, and on the other hand, it also shows the profound influence of group marriage customs in primitive society.

During the Spring and Autumn Period and the Warring States Period, when the concept of chastity was weak, chaste women also began to appear. For example, in the Spring and Autumn Period, Mrs. Zhao Wang of Chu died because of keeping her promise and was named "Zhenjiang". In "The Twenty-Four Years of Gongyang Zhuang Gong", there are even sentences such as "the difference between men and women is the great festival of the country".Some women have a sense of shame after remarrying.For example, Xigui was originally the wife of the king of Xi. Later, King Wen of Chu destroyed Xi, married Xigui as his concubine, and gave birth to two sons. However, Xigui never spoke. Later, King Wen asked her why?She replied: "As a woman, I am married to two husbands, and I am just living. What else can I say?" What keeps chastity?Therefore, she later met Mr. Xi again, and finally committed suicide (see Liu Xiang in the Western Han Dynasty).