The system of unity was a special way of a rise in traditional inheritance in the Ming and Qing dynasties. Only one of the few brothers had an only son. With the consultation of the brothers, the only son inherited the clan of uncles and uncles at the same time through the clan, so as to achieve the goal of never leaving behind each house and not leaving the brothers’ assets out.
Because of the emergence of the social system, the parents of each house have married and had children, and each inherited the custom of worshiping the family.
The wives of each family who are also the orders of the matchmakers of the parents. They marry the formal matchmakers of the Geng Tie and the rituals are called sisters-in-law and sister-in-law. They each support their own family and aunts, manage their own family affairs, and the children they give birth to are cousins. This phenomenon of marrying and marrying together is commonly known as the "two-end big ones" among the people.
Although the phenomenon of marrying both the two and the other is very common among the people, the form of having one husband and two wives is obviously inconsistent with the traditional etiquette and law, which violates the meaning of the etiquette and the legacy.
usually doesn’t think there is anything wrong with “big two ends”, but when encountering the problem of subsistence and criminal lawsuits, the disadvantages of a husband and two wives are exposed.
In the late Qianlong period, when the system of unity was implemented, the court did not expect that the people would marry a wife for a family member, so no targeted relevant regulations were issued. Therefore, the behavior of each family member to marry a wife in order to give birth to a child and continue his inheritance was very common among the people, until Jiaqing 19th year (1814).
The 19th year of Jiaqing was a very important year in the history of the common people's system. Two special cases appeared this year, both of which were caused by the phenomenon of multiple wives and legitimate wives of a common people. It was these two cases that promoted the court to further improve the only son's common people's system.
One of them is the case of the Three Abdications of the Huang family:
There is a rich man Huang from Jining, Shandong. He has three sons, and the second son has only one son. The only child has three families. The three parents both marry the wife of the common son and each has a concubine in order to succeed him. (Twishe, Xiao Huang was used as a stallion by his parents from the three families).
With the efforts of Xiao Huang, the three wives and three concubines had sons. The three Huang family members had their own family members, and the Kazuko who completed the task died (······).
Then, the wife of the second wife died again. Huang Linsheng, the eldest son of the eldest wife, said that he did not know how to mourn his father's second wife, so he asked for instructions from Huang Yue, who was studying in Shandong, whether he should be the first to be the legitimate wife of his father's second wife in accordance with the example of his mother Ding You.
I want to interrupt here. Hou Ge thinks that this case broke out because of the unkindness of Huang Lin student.
If according to folk customary law, Huang Linsheng's father's wife was called sister-in-law, and the second wife was the aunt who had a house. In the Ming and Qing dynasties, the nephew needed to be with uncles and parents, so Huang Linsheng could serve his father's wife for the rest of his life, but he just made a fuss to meet the official.
文1文1文版 Huang Yue encountered this problem of having a common wife for the first time. He was a little confused and consulted the official of the rituals. The rituals official was also confused and said that he was "stoppable and angry, and there was no way to respond." Because it has only been forty years since Emperor Qianlong allowed his only son to be in power, and there is no previous example to follow, so officials at all levels did not know how to deal with it.
You should follow the meaning of etiquette and have no two legitimate powers. If you want to have more babies, you should take more concubines! What are you doing? But the central government was approved by the imperial decree of the late Emperor Qianlong. Since one person allowed two people to survive, why not let one person have three people?
Whether it is a double or a three-way family, most of them are done by wealthy families because they don’t want to lose their property. Most of the marriage partners of the rich are the daughters of the rich. If they simply and roughly follow the meaning of etiquette and treat the wife who is married to the concubine as a concubine, it is really unreasonable. It is unreasonable. They are obviously married by the Ming media.
If the rule of "whoever has a wife and marry her" is followed, the wife who is married later in the family will be divorced, but both parties have died and "no words to divorce".
This is not possible, and that doesn't work, but the problem must be solved. has no previous example to follow, so he can only make the eldest son Huang Linsheng vaguely, citing the example of the adoptive mother's uniform, and for the second wife of his father, he was beheaded for three years.
The second is the Yu family's case:
The brothers of the Yu family in Baofeng County, Henan Province, Yu Chengjiang, the eldest wife Yu Chenghai, the eldest wife has no children, the second wife has the only son Yu Dusheng, and he succeeds his uncle Yu Chengjiang. Yu Chengjiang couldn't bear to have a son, so he let Yu Dusheng have two families, and the two families each married him.
The eldest son married Yu Dusheng to Zhang, who died of illness without giving birth. He then married Wang, gave birth to a son Yu Wanquan, and inherited the eldest son's heir.
The second wife married Yu Dusheng to Lei. Lei did not have children, and he also took Yu Dusheng's concubine Dusheng, gave birth to a son Yu Wande, and inherited the inheritance of the second wife.
Now the second wife Lei family has died. Yu Wande, the second wife’s concubine, is in charge of the concubine’s son as his mother. Yu Wanquan, the eldest wife, is also like Huang Linsheng, said that he does not know how to subdue the Lei family, so he asked Henan Xuezheng for instructions, and Henan Xuezheng also consulted the Ministry of Rites.
After the Ministry of Rites, it was decided that Yu Dusheng had already married his legitimate wife in the eldest wife, and then married Wang. The second wife should only take a concubine for Yu Dusheng, not for him.
Lei's wife was called the legitimate wife during his lifetime, and she was already a chaotic legitimate wife. Now that he has died, the eldest son Yu Wanquan cannot betray her mistakes and then betray her; since Yu Wande of the second wife has already received his worries, he can compare with the example of a loving mother. Lei's wife's death for three years, and Yu Wanquan does not need to betray her.
If the Ministry of Rites was still at a loss and confused during the case of the Huang family in Shandong, the Ministry of Rites still treated the case of the three families of Huang family as the main wife;
When he arrived at the Yu family in Henan, the Ministry of Rites held high the banner of "there are no two legitimate etiquette" and treated the later wife as a concubine, and criticized Yu Dusheng for marrying and confusing the legitimate and illegitimate wife, but he did not blame him for his death.
The Ministry of Rites also claimed that the people who marry their wives by both the common people are caused by the ignorant people's rituals and illegitimate ceremonies. It is wrong and cannot be regarded as an example of having a wife to marry.
ritual scholar Hu Peihui does not agree with the Ministry of Rites' ruling on the Yu family case. He believes that Lei has no children, and Yu Wande has his biological mother Du. He cannot regard Lei as a loving mother and hold him for three years. He should take the extra mini-juvenation for five months, which is enough to report information. Although Yu Wanquan, who was the eldest wife, did not have to worry about the Lei family, he should also be the Lei family's concubine's mother.
No matter how you discuss it, the ruling in the Yu family case is unfair to Lei family. He regarded himself as his wife during his lifetime, but he did not expect that he would become a concubine after his death, which is really sympathetic.
Due to the emergence of the Huang and Yu cases, the court began to notice the issue of marrying a son and marrying a son. then clearly stipulated in the "Regulations on the Ministry of Rites" in the 25th year of Jiaqing (1820):
The only son and the two families should only marry one legitimate wife, and they should set up a side room to raise a grandson. It is impossible to resist, and both families should not marry a wife, which is a violation of the law.
Although the court issued clear regulations, how many people are familiar with the laws and regulations? It’s still my nephew’s lanterns—as usual.
In folk customs, it still admits that both the two are legitimate wives. The court actually turned a blind eye to this phenomenon of folk agreements becoming a custom. As long as you don’t make trouble, you will do whatever you want.
However, if gets into the official position due to uniform issues and criminal lawsuits, the status of the legitimate wife who is married in the future will most likely not be preserved.
A criminal case occurred in Shandong in the first year of Daoguang (1821):
Peng Wenhan was a member of the two families, and his biological father Peng Zili decided to marry his wife Zheng (formerly Zheng). After the Zheng family died, he continued to marry Wang; Peng Wenhan's mother, Peng Gao, also hired him to marry Zheng (last Zheng).
Hou Zheng and his son Peng, the son of the Zheng family, had a conflict. Peng Wenhan's biological father Peng Ziyi vented his anger as his grandson and killed Hou Zheng.
Local officials followed the customary law of the people and regarded the Later Zheng as his legitimate wife. Therefore, Peng Zili was convicted of killing his son and being accused of being a son and being a mother.
However, When reviewing this case, the Ministry of Justice overturned the local judgment, citing the explicit provisions of the Ministry of Rites' Rules in the late Jiaqing period, as well as the results of the Ministry of Rites' handling of Yu Dusheng's case, and determined that:
Peng Wenhan first married Zheng and then continued to marry Wang. He already had a legitimate wife. Later, the Zheng family, whom Peng Gao, married him, could only be considered a concubine, and one husband could only have one wife. There was no two wife to call him a wife. The reason why the Ministry of Rites dealt with Yu Dusheng's case should be referred to as the wife of the later married woman.
locally adheres to the regulations on having a wife and marrying, and it is not appropriate to compare Peng Zili with his father killing his son's wife to judge his crime; it is not appropriate to compare Peng's love and adoptive mother among the eight mothers, and to judge his crime as his son commits the example of his mother. Since Zheng is a concubine, he is a legitimate wife from Zheng. As the son of his legitimate wife, he cannot handle the dispute with his father and concubine in accordance with the example of a kind mother foster mother?
Therefore, the case of Zheng after Peng Zili killed the Zheng family should be compared with the Ministry of Rites to deal with Yu Dusheng and the case of the ruling of the case of the emperor, and the sentence of Peng Zili was changed to the theory of killing his son and concubine. The conflict between the son of Zheng, Peng and the later Zheng family was determined to be a theory of the son's crime against the father's concubine.
From the handling of the Peng case, we can see that the government’s plan is to treat the married woman as a concubine, and there is no divorce.
Starting from this case, there is a situation where there is a lot of wives in the family. Once there is something to meet the official and the wife who is married later is considered as a concubine, it becomes the norm in the government's handling of social cases.
When the 24th year of Daoguang (1855), it further clarified the provisions:
If both houses marry, except for the person who is the main marriage who violates the rules, the marriage is still the first to be a wife and then a concubine.
Therefore, Don’t say in front of the law that a wife who is married is “big in both directions”. You can call your wife at home, but once you meet an official, there is no situation where the two sides are big. Only the one who first marrys is the wife, and the one who is employed can only be considered a concubine.
Of course, the law is nothing more than human feelings. Sometimes when you meet an official who is humane, the result of the later marriage will be different.
First year of Xianfeng (1851) Baoding Prefecture A criminal case similar to the Peng case occurred:
Wang Tingyong was both a family of ancestors. His biological father Wang Zongmin married him first, and his father married him later. Wang Zongmin attempted to rape Zhang. Afterwards, Zhang had an argument with her husband Wang Tingyong and then committed suicide.
When local officials tried this case, they referred to the provisions of the Ministry of Rites Rules and quoted Yu Dusheng's case to describe Zhang, the Zhang family whom Wang Tingyong married later, as a concubine. Therefore, Wang Zongmin was sentenced to his father as a traitor and a concubine of his son, and had a spoil of 100 years. The case of
was reported to Baoding Prefecture. The officials who were reviewing pity on Zhang, who committed suicide, and did not agree with the verdict of the local officials.
He believes that: Although neither etiquette nor law agrees that the two righteous wives coexist, Zhang is also a formal marriage by a mediator after all, and has the external manifestation of a righteous wife. It cannot be simply regarded as a concubine. It should be more married than a wife. Wang Zongmin is sentenced to full flow (the exile is limited to three thousand miles, which is called full flow).
When the case was sent to the Ministry of Justice for review, the Ministry of Justice supported Baoding Prefecture's opinion and further explained the case:
Before the Ministry of Rites handled Yu Dusheng's case, the Ministry of Rites used the meaning of etiquette as a concubine, and used the wife who married the later wife as a concubine. This was specifically for the husband's children to keep the wife who married the later wife. When a dispute arises between a wife who is married later and her husband's relatives, it is inappropriate if she still treats her wife as a concubine. After all, it is related to life and different statuses, the judgment of the crime will be very different. Therefore, the case of a king should be handled in accordance with the law of having a wife.
HD in the late Qing Dynasty HD Volume 2 of "Ru Dong Jue" written by Dong Pei , a more complex and rare case of a wife who was a part-time wife:
Wang Jing once had two children with only son and two families. The wife whom the two families married for him happened to be two sisters. The eldest Li was hired by the eldest wife's parents, and the younger Li was hired by the second wife's mother, Hong, and was a relatively rare family and married two sisters.
The eldest wife, Da Li, gave birth to two sons, one was named Wang Weizhong and the other was named Wang Weishu; the second wife, Xiao Li, only gave birth to one daughter.
After Wang Jingzeng's death, Xiao Li also died, but Wang Jingzeng's mother, Hong, was still alive. Seeing that the second wife was about to die, he wanted to make the eldest wife Wang Weishu the descendant and mourn the second wife's mistress Xiao Li.
That is to say, adopts the second son of the eldest wife Wang Weishu to the second wife as his heir, so (aunt and aunt) Xiao Li becomes Wang Weishu's heir mother, the stepmother of the so-called heir. He wants to act as the deceased master as his heir, and in the future he will take Xiao Li as his heir mother and his own mother Da Li as his biological mother .
people thought that Hong's decision was inappropriate, so they asked the county magistrate what etiquette should Wang Weishu hold a funeral for Xiao Li's family.
According to the provisions of the Ministry of Rites, the county magistrate believes that the two wives are legitimate, which is not allowed by the law. He first marrys his wife and then marrys him as a concubine. Since Xiao Li married later, he cannot be regarded as Wang Jingzeng's wife. Therefore, Wang Weishu, who was adopted from the eldest wife to the second wife, could not regard Xiao Li as his mother, but was just a father's concubine. ·····
Judging from the above case, it really makes people feel sorry for those wives who were later married. It is obviously a legitimate wife married by the Ming media, but she doesn't want to see the official for the rest of her life. It is really a tragedy.
Although in folk customary law, the status of a legitimate wife who was married after being married to the emperor is recognized, the national law does not recognize it. This also fully reflects that sometimes there are difficult conflicts between etiquette laws and folk customary law.
However, in view of the actual needs, the official mostly adopts a default attitude towards the phenomenon of unity and marriage. As long as the parties do not involve the issue of uniformedness and criminal proceedings, do not take the initiative to sue, and do not trigger the intervention of public power, the status of the unity and marriage wife will not be forced to change.
Once public power intervention is triggered, the official will take more flexible measures, that is, neither recognize the status of the wife who married later, nor are they willing to commit a divorce for having sex and marrying a polygamy.
Because, etiquette has no meaning, how can one man have multiple wives? Therefore, the wife whom the queen married cannot be regarded as a wife. Also, because most women marry according to their parents' orders and have the obligation to endure one's own life, how can they easily be sentenced to divorce?
Therefore, we can only aggrieved the unlucky wife who married later and was forced to become a concubine to protect the majesty of janitorial and the interests of patriarchal rights.
is that.
pictures are deleted from the Internet infringement.
Reference materials: Zhu Qingqi's "Three Collections of Criminal Cases", Qing Shengkang "The Continuation of the Dynasty's Jingshiwen" Volume 72·The Twelve Uniforms of the Literary and Political Affairs·He Peihui, Qing ·He Changling's " The Compilation of the Dynasty's Jingshiwen " Volume 92 The Three Regulations of the Criminal Policy·The Review and Office of the Only Son of Chengyu and the Two Houses of the Ministry of Justice, Que Ming, Guo Jundi's "Research on the System of the Only Son of the Qing Dynasty" etc.
through appearances, take history as the theory, express personal opinions, and refuse excessive interpretations and conspiracy theories that are separated from the humanistic environment. When updating Buddhism, you should be careful when paying attention. Also, criticism and correction are welcome, after all, I am just an amateur player.
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