Introduction:
In ancient feudal societies, the low status of women was a well-known fact. However, even in such an environment, the situation of the concubine is even more embarrassing. Not only do they have to bear the burden of childbearing, but they also have to endure the fate of being disposed of as "tools" at will. What kind of social system has made these women fall here? What was the real status of concubines in ancient families? In addition to giving birth, what unknown roles do they have to play? And what kind of future will those concubines who have been "gifted" face in the future? Let's uncover this dusty history together and explore the truth behind the tragic fate of the ancient concubine.
The origin of the concubine system
Everyone in the world knows that men are inferior to women in ancient society, but they don't know that this kind of ideology can give birth to such an inhumane concubine system. If you want to talk about the origin of this concubine system, you have to start from ancient times.
According to legend, in ancient times, human society went through a period of matriarchal clan communes. At that time, women dominated society and enjoyed a high status. However, with the development of productive forces and the advent of private ownership, patrilineal clans gradually replaced matrilineal clans, and men began to dominate society.
By the Xia, Shang and Zhou dynasties, the idea of male superiority and female inferiority had been deeply rooted. At that time, the aristocracy began to rise to "polygamy". For example, King Wen of Zhou had three concubines, and King Shang had three thousand concubines. This system was initially confined to the aristocracy, but gradually spread to the lower classes of society over time.
During the Qin and Han dynasties, the system of "monogamy and multiple concubines" began to take shape. During the period of Emperor Wu of the Han Dynasty, there was such a record in the famous "Book of Rites": "After the Son of Heaven, there were six palaces, three wives, nine concubines, twenty-seven wives, and eighty-one royal wives." This passage vividly depicts the size of the emperor's harem at that time.
Interestingly, during the Tang Dynasty, the concubine system was restricted for a time. Tang Taizong Li Shimin once ordered: "Shu people are not allowed to have concubines." It can be seen that even in the open Tang Dynasty, the rulers were aware of the negative impact of the concubine system on society.
However, in the Song Dynasty, the concubine system flourished again. Su Shi, a famous writer in the Song Dynasty, once wrote: "The rich and noble families have many concubines, and the poor and lowly may have them." This sentence vividly describes the universality of the concubine system at that time.
During the Ming and Qing dynasties, the concubine system reached its peak. Zhu Yuanzhang, the founding emperor of the Ming Dynasty, clearly stipulated in the "Great Ming Law": "Where the people are in the house, there is one wife and countless concubines. This provision provides a legal basis for the proliferation of the concubine system.
The sources of concubines are also varied. Some were sold as concubines because of their poor families, some were maids who were favored by their masters and accepted as concubines, and some were "gifts" given by officials to each other.
Speaking of officials giving concubines to each other, there is also an interesting story. According to legend, during the Ming Dynasty, there was a minister named Wang Wei, who was an upright person and did not like to accept gifts. Once, a subordinate gave him a beautiful concubine, but Wang Wei couldn't refuse, so he accepted it. But instead of taking it for himself, he married the concubine to his nephew. This story was passed down as a good story at the time, and was praised as a model of incorruptibility.
However, not all concubines can be as lucky as the one in Wang Wei's story. The fate of most of the concubines was tragic. Not only do they have to bear the burden of childbearing, but they also have to endure the fate of being disposed of as objects at will.
For example, Liu Rushi, a famous talented woman in the Ming Dynasty, is a tragic example. She was originally a famous prostitute in Jiangnan, and was later accepted as a concubine by the talented Qian Qianyi. However, after Qian Qianyi's death, she lost her support and eventually ended her life in poverty and loneliness.
The rise and development of the concubine system reflects the extremes of the idea of male superiority and inferiority of women in ancient society. It not only seriously harms the rights and interests of women, but also has a huge impact on the morality and ethics of the whole society. The existence of this system is undoubtedly a microcosm of the tragic fate of women in ancient times.
The status of the concubine in the family
In ancient families, the status of concubines can be described as extremely embarrassing. Although they have a higher status than maids, they are far inferior to their wives. This subtle difference in identity often leads to contradictions and conflicts within the family.
Li Yu, a literati of the Qing Dynasty, once wrote in "Idle Love": "Concubines are cheap." This sentence succinctly and clearly explains the status of the concubine in the family. Although they are the women of the male host, they are not considered formal family members. On important occasions such as family sacrifices and clan activities, concubines are often excluded.
However, the status of concubines is not set in stone. If they were able to have children, especially boys, the status of the concubine would be improved. The famous "Golden Vase Plum" of the Ming Dynasty depicts such a scene: after Ximenqing's concubine Pan Jinlian gave birth to her son Guan Ge'er, her status suddenly improved, and even his wife Wu Yueniang had to be polite to her.
However, even if she has a child, it is difficult for the status of the concubine to surpass that of the main wife. Zeng Guofan, a famous minister of the Qing Dynasty, once warned his son in a letter to his family: "Although a concubine gives birth to a child, she is not a proper family." This sentence fully reflects the society's perception of the difference in the identities of the wife and the concubine at that time.
The children born to the concubine are called "concubines", while the children born to the main wife are called "concubines". This distinction between the two is often a major impact on a child's life.
Zhu Yuanzhang, the founding emperor of the Ming Dynasty, is a typical example. Zhu Yuanzhang's biological mother is Zhu Wusi's concubine, so Zhu Yuanzhang has been discriminated against since he was a child. It is said that when he was a child, he was often bullied by his brother-in-law and even kicked out of the house. This experience had a profound impact on the formation of Zhu Yuanzhang's character, and also became one of the driving forces for him to work hard and establish the Ming Empire in the future.
However, not all concubines can succeed in counterattacking like Zhu Yuanzhang. The fate of most concubines is in the hands of their mothers-in-law, and they are often treated unfairly.
Tang Xianzu, a famous opera artist in the Ming Dynasty, once wrote a play called "The Story of the Purple Hairpin", which tells the story of a concubine Li Yi who was abused by his mother-in-law. In the play, Li Yi was forced to leave home by his mother-in-law, and finally succeeded after a lot of hardships. This story reflects the common experience of concubines in society at that time.
The low status of concubines is not only reflected in the status of the family, but also in all aspects of daily life. For example, in terms of food and daily life, concubines often do not receive the same treatment as their wives.
The Qing Dynasty literati Shen Fu recorded an interesting detail in "Six Tales of Floating Life". His father had two concubines, and the meals were delivered to their rooms by the maids on weekdays. Only during the New Year's festival can the concubines go to the main hall to dine with the whole family. This detail vividly reflects the concubine's awkward situation in the family.
Not only that, but the dress of the concubines is also strictly restricted. According to the Qing Historical Manuscript, the Qing Dynasty stipulated that the concubines of officials were not allowed to wear the same clothes as their wives. This kind of provision is not only a clear distinction between the status of concubines, but also a protection of the status of the main wife.
However, even with such a low status, many women still have to choose to become concubines. Some of this is out of desperation, while others are for a better life.
Gu Taiqing, a talented woman in the Qing Dynasty, is a typical example. She was originally the daughter of a famous family in Jiangnan, but because of her family's downfall, she had to marry a man who already had a wife as a concubine. Despite the ups and downs of life, Gu Taiqing did not give up on himself, but expressed the depression in his heart through poetry creation. There is such a sentence in her poem "Golden Wisp Song": "The life of suffering is half hardship, half sorrow." This sentence vividly expresses the hardships of the concubine's life.
The status of concubines in the family reflects the hierarchical system and patriarchal thinking of ancient society to some extent. This system not only causes contradictions and disharmony within the family, but also has a profound impact on the whole society.
In addition to giving birth, what roles do concubines have to undertake
In ancient societies, concubines existed not just for the sake of procreation. They also take on a variety of roles, some of which are beyond the imagination of modern people. These roles both reflected the needs of society at the time and the awkward position of the concubine in the family.
First, concubines are often seen as cheap labor in the family. Not only do they have to bear the burden of childbearing, but they also have to participate in household chores. In some large households, concubines even have to take on heavier work than maids.
Such a scene is depicted in the Ming Dynasty novel "The Golden Bottle of Plums": Ximenqing's concubine Pan Jinlian not only has to serve her husband, but also takes care of the housework, and even helps Ximenqing run a pharmacy. This was not uncommon in the society of the time. The labor of concubines is often taken for granted, and their efforts are rarely recognized and rewarded.
Secondly, concubines are often used as a "social tool" for the male host. In ancient times, some officials and merchants would use concubines to woo their superiors, or to win over customers. Although this practice was despicable, it was not uncommon in the society of the time.
Pu Songling, a literati of the Qing Dynasty, recorded a related story in "Strange Tales from Liao Zhai". In the story, in order to please customers, a merchant actually "lent" his concubine to customers to enjoy. The story, although fictional, reflects certain realities of society at the time.
Not only that, but some concubines are also used as "cultural tools". In ancient times, some literati liked to take talented women as concubines to improve their cultural taste. These talented female concubines not only have to serve their husbands, but also accompany their husbands to recite poems, paint, and talk about literature and art.
The talented woman Liu of the Ming Dynasty is a typical example. She was originally a famous prostitute in Jiangnan, and was later accepted as a concubine by the literati Qian Qianyi. Qian Qianyi not only admires her beauty, but also values her talent. In their interactions, poetry plays an important role. There is such a sentence in Liu Ruye's poem "It Has Cool": "Dreams have been broken for 400 years, where is the world." This poem not only shows her talent, but also expresses the bitterness of the concubine's life.
In addition, some concubines were also used as "political tools". In ancient court struggles, concubines were often used by various forces and became pawns in the struggle for power.
The famous Yang Guifei of the Tang Dynasty is a typical example. She was originally Tang Xuanzong's daughter-in-law, but was later favored by Tang Xuanzong and became his concubine. The rise of Yang Guifei not only changed her personal fate, but also affected the political situation of the entire Tang Dynasty. Her family gained power, but it was eventually wiped out.
In some extreme cases, concubines are even used as "scapegoats". When misfortune happens in the family or the male owner makes a mistake, the concubine often becomes the first victim.
Zhu Yuanzhang, the founding emperor of the Ming Dynasty, ordered the execution of the wives and concubines of many ministers. In his opinion, these women may know their husband's secrets and must therefore be eliminated. Although this practice was brutal, it was not uncommon in the political environment of the time.
What's even more outrageous is that some concubines are also used as "playthings". Some men will treat concubines as their own private property and dispose of them at will.
In the Qing Dynasty novel "Dream of Red Mansions", such a scene is depicted: Jia Yu actually rewarded her to the servants in order to punish the concubine You Erjie. This kind of behavior is undoubtedly appalling to modern people, but it was not an isolated case in the society of the time.
Even in some extreme cases, concubines were treated as "funerary offerings". In some areas, when the male master died, the concubine was required to be buried with it. Although this practice was banned many times in different dynasties, it still existed among the people for a long time.
In general, the role that concubines assumed in ancient society was far beyond what modern people imagined. Not only do they have to have children, but they also have to meet the needs of their male protagonists in all aspects. This multiple role reflects not only the complexity of the society at the time, but also the tragic fate of women in feudal society.
How a concubine gets along with a wife
In the extended family of ancient China, the relationship between a concubine and a wife was often a complex and sensitive topic. This relationship not only affects the harmony of the family, but also determines the survival of the concubine to a large extent. Historically, concubines and their wives have had a variety of ways to get along, some are tense, some live in harmony, and some even become sisters.
Most commonly, there is a potential rivalry between a concubine and a wife. As the head of the family, the wife is naturally reluctant to share her husband's favor with others. And in order to improve their status, concubines often try to please their husbands. This rivalry sometimes turns into open conflict.
The Ming Dynasty novel "The Golden Vase Plum" depicts such a scene: the conflict between Ximenqing's wife Wu Yueniang and his concubine Pan Jinlian escalated, which eventually led to family disharmony. This was not uncommon in the society of the time. Many large families have staged similar dramas.
However, not all wives are hostile to concubines. Some enlightened wives will choose to live peacefully with their concubines, and even give them love and support.
Zeng Shi, the wife of Zeng Guofan, a famous minister of the Qing Dynasty, was such a generous woman. According to records, Zeng not only did not reject her husband's concubines, but cared for them. She often taught her concubines how to serve their husbands and how to run the house. This practice not only won the admiration of the husband, but also brought harmony to the family.
In some special cases, the concubine may even become the right hand man of the wife. The concubine of Hai Rui, a famous minister of the Ming Dynasty, is a typical example. Hai Rui's wife was unable to take care of the housework due to illness, and his concubine took the initiative to take on these responsibilities. She not only takes care of her wife's daily life, but also helps with family affairs. This behavior won the trust and gratitude of the wife.
However, if a concubine wants to get along with her main wife, she often needs to put in more effort. They must always be cautious and not go beyond the thunder pool.
Gu Taiqing, a talented woman in the Qing Dynasty, once described her life as a concubine in a poem: "I am careful in everything, and I am diligent all night. These two poems vividly describe the hardships of the concubine's life. They must always be careful about their words and actions so as not to annoy their wives.
Sometimes, in order to win the favor of the wife, the concubine will even take the initiative to give up some rights. There is such a plot in the Ming Dynasty opera artist Tang Xianzu's "Peony Pavilion": although Du Liniang is Du Bao's concubine, she offered to let his wife Chunxiang enjoy Du Bao's favor alone. This kind of self-sacrificing behavior is not uncommon in real life.
However, no matter how cautious the concubine is, it will inevitably have conflicts with the wife. In this case, the attitude of the man is particularly important. A wise man will try to reconcile the relationship between the main wife and the concubine in order to maintain family harmony.
Ouyang Xiu, a writer in the Song Dynasty, once warned his son in a letter to his family: "Wives and concubines are jealous of each other, and husbands should not help concubines to be proud of their wives." This sentence reflects the attitude of some people of insight towards the relationship between wives and concubines at that time. They believe that the male master should not favor the concubine, but should treat all women fairly.
However, not all men are able to do this. Some people will obviously favor concubines, which often exacerbates the contradictions between the main wife and the concubine. The Ming Dynasty Emperor Wanli is a typical example. He doted on Concubine Zheng and snubbed the queen Wang, which eventually led to unrest in the harem and even affected the government.
In some extreme cases, the conflict between the wife and the concubine can even turn into a violent conflict. In the Ming Dynasty novel "Xingshi Hengyan", there is a story about a wealthy businessman's wife who was jealous of her concubine and pushed her concubine down the well. The story, although fictional, reflects the fact that such extreme behavior did exist in society at the time.
In general, the way a concubine gets along with her wife is not only influenced by her personal character, but also by social customs. In ancient China, this relationship was always a sensitive and complex topic. It not only affects the life of individuals, but also reflects the values of society as a whole to some extent.
The decline and abolition of the concubine system
As a long-standing form of marriage in Chinese history, the decline and abolition of the concubine system is a long and tortuous process. This process not only reflects the changes in the social system, but also reflects the change in people's attitudes.
The decline of the concubine system can be traced back to the last years of the Qing Dynasty. With the introduction of Western ideas, some advanced intellectuals began to question this system. They believe that the concubine system is not only contrary to the idea of equality between men and women, but also detrimental to the progress of society.
In 1898, Kang Youwei, a representative of the Restoration, clearly put forward the idea of abolishing concubinage in the Book of Datong. Concubinage, he argued, was a "great scourge for mankind" and should be abolished. Although Kang's ideas were not widely responded to at the time, they planted the seeds for later changes.
Entering the Republic of China period, the call for abolishing the concubine system became louder and louder. In 1915, the famous feminist Chen Chufen published an article in the Women's Magazine, strongly criticizing the concubine system. She pointed out that the concubine system not only violates women's rights and interests, but also destroys family harmony. This article was widely discussed at the time and provided theoretical support for the abolition of the concubine system.
In 1930, the National Government promulgated the Civil Code, which explicitly provided for monogamy. This was the first time in Chinese history that monogamy was established in the form of law, marking the abolition of the concubine system in law. However, due to the influence of long-term social customs and concepts, the concubine system did not disappear immediately in real life.
In rural areas, the existence of the concubine system is more stubborn. Taking Sichuan as an example, until the 40s of the 20th century, there were still many wealthy farmers in the local area who openly took concubines. In 1946, the Sichuan Provincial Government had to issue a special notice strictly prohibiting concubinage. This fact shows that legal provisions alone are not enough to completely eradicate the concubinage system.
Even in the cities, the concubine system existed in various hidden forms. Some rich and powerful people will keep lovers in the name of "secretaries" and "assistants", which is actually concubines in disguise. This phenomenon was not uncommon in the society at that time, and it became a gray area that was difficult for the law to reach.
After the founding of the People's Republic of China in 1949, the government took more drastic measures to completely abolish the concubine system. The Marriage Law promulgated in 1950 once again explicitly stipulates monogamy, and at the same time severely cracks down on bigamy and concubinage.
During this period, a vigorous campaign to "crack down on feudal marriage" was also carried out in many places. In this movement, many women who had been treated as concubines were emancipated. They either broke up peacefully from their original partners or became legal wives, and their living conditions improved dramatically.
However, the entrenched nature of the concubine system is such that it will take quite some time for it to disappear completely. Even in the 50s of the 20th century, there were still some places where the phenomenon of disguised concubines existed.
In Jiangsu Province, for example, in 1952, a local newspaper reported a case in which a cadre in a certain county had already had a wife, but he cohabited with a woman and had a child. Although this cadre's behavior is not explicitly called "concubine", it is essentially no different from the concubine system. In the end, the cadre was severely punished.
It is worth noting that the abolition of the concubine system is not only a legal issue, but also a matter of social concepts. Even after the law prohibits it, some people still take concubinage for granted.
In 1956, the famous writer Lao She criticized this concept in an article. He wrote: "Some people always feel that they are a great person, and that there should be several women to serve. This kind of thinking is just too backward. Lao She's words reflected some of the outdated ideas that still existed in society at that time.
With the passage of time and the progress of society, the concubine system gradually disappeared from people's perceptions. By the end of the 70s of the 20th century, the phenomenon of public concubines was extremely rare. However, this does not mean that all the problems associated with the concubine system have been completely resolved.
In some areas, especially in rural areas where the economy is relatively backward, the phenomena of "second wife" and "little three" still exist. Although these phenomena differ in form from the traditional concubine system, they still reflect the objectification of women and the yearning for polygamy by some people.
In general, the decline and abolition of the concubine system was a long and complex process. It involves not only the revision of the law, but also the change of the concept of the whole society. This process reflects the difficult journey of Chinese society from tradition to modernity, and also reflects the historical trend of the gradual improvement of women's status.