The core content of the patriarchal clan system is to ensure the hereditary privilege of the eldest son, who is the eldest son of his wife, and the rest of the sons are the common sons. The eldest son inherited the power and property, and the common son was divided into princes, ministers, officials and scholars. The system of Di Shu combined the rulers of the Western Zhou Dynasty in different ways and formed a strict patriarchal system.
In fact, the ancient system of Di Shu is a very strict patriarchal system, the core meaning of which is to ensure that the eldest son has the right to inherit, while the common son can only be granted the title of vassal and Grand Prince This system had both advantages and disadvantages in the feudal period, but in the long run it was a way to ensure the stable transfer of power.
The concept of private and common people engraved into the bone marrow
In this ancient times, the difference between the legitimate son and the legitimate daughter and the common son and the common daughter is very big. The concept of the legitimate son and the common daughter of the ancients is far more deeply rooted than that shown in TV dramas. It can even be said that it is deeply engraved in the bones and can not be dialed out. This concept is reflected in all aspects of life.
In ancient people's eyes, di represents not only that the child was born to his wife, but also that the child's mother was the head of the family, who was married by a matchmaker and brought in a sedan chair; In addition, Di is also a symbol of the child's dignity, which is directly reflected in the daily food and clothing, maid equipment, and the degree of respect for going out. It even determines what kind of person the child will be married with in the future, and the most important thing is to decide whether the child will have the right of inheritance in the future. It can be said that the ancient people's life was completely dependent on which stomach they came from.
When they go out to parties, young people like to do elegant things such as appreciating flowers, reciting poems and painting. In such a party, most of the children born of concubines will not be with their legitimate sons and daughters. In the eyes of their legitimate sons and daughters, concubines and daughters are not on the stage. They have small vision and low status, and only deserve to play with other concubines and daughters. This is not only in the eyes of legitimate children, but also in the eyes of the world, especially in the royal family.
In the royal family, princes must choose the legitimate daughter of the aristocratic family as the prince's concubine, and even the side concubine may be the minister's legitimate daughter. On the contrary, the status of those concubines and concubines is too low, and they can't even decide whether to marry a good family or a good girl by themselves. Just as Sheng Dan said in "know it or not" when Mo Lan was married: "he was born to his wife, and Rulan may not be worthy of others, let alone a concubine's daughter." This is really from which belly out, decided to live what kind of life ah!
In addition to these aspects, the biggest and most direct difference between the legitimate son and the common son is that the legitimate son enjoys the direct inheritance right of the family, while the common son is excluded. Even if you were born first, and you are the eldest son, you can't compare with the legitimate son born by the right wife.
In the spring and Autumn Annals of the Lu family, it is recorded that the dispute between the emperor and the common people happened before King Zhou of the Shang Dynasty inherited the great rule. It says like this: "the three men of Zhou's same mother, the first one is Weiziqi, the second one is Zhongyan, the second one is Shoude. The birth of Zhou's mother, Weizi Qi and Zhongyan, were concubines, and had already given birth to Zhou for his wife. The father and mother of Zhou wanted to make the youngest son Qi the crown prince. According to the law, the Taishi argued that the son of a wife should not be the son of a concubine. "
It's not born after the king. Even if you are the eldest son, it's useless to inherit the throne. It can be seen that the ancient people's concept of "Di Shu" has gone deep into the bone marrow.
The origin of the concept of private and common people
Seeing this, we must be very puzzled. How did the ancients' idea of "Di Shu" come from?
This should start from the patriarchal system of the Zhou Dynasty. In the patriarchal clan system, the key is the "eldest son inheritance system". It is a protective system to establish the order of inheritance and prevent fraternity. However, there are advantages and disadvantages in everything. It is precisely because of this system that we have extended all the injustice of the eldest son.
The so-called eldest son inheritance system means that the eldest son born by his wife has the absolute right of inheritance, and the eldest son and the eldest son have to be born first and then grow up. Later, it became "no eldest son". If the concubine gives birth to the eldest son in front of her, she will wait for her wife to give birth to her own son before deciding on her successor.
This kind of idea was popular in the royal family at first, but later, the aristocratic families also felt that the royal family's practice was very good. They avoided the trouble of selecting successors, and began to accept the idea of "Di Shu". Since then, the idea of Di Shu has taken root in people's minds and is difficult to eliminate.
The advantages of the division between the private and the common
There is no difference between the high and the low, not to mention the brothers and sisters of the same father, so there is no need to divide them. They are born of the same root, so why worry about each other?
Apart from the brotherhood, let's say that the crown prince needs to establish a legitimate son. What if the legitimate son is not talented and virtuous, or even a fool? Is a country in the hands of a fool?
Although the system of legitimate son prevents "brothers from being fratricidal", it also increases the probability of the demise of a family and a dynasty in disguise. It is obvious that the former is more conducive to the prosperity of the family than the former, that is, a few children choose an excellent son or a son given by heaven.
Therefore, from the perspective of the "probability" of the prosperity of the family, the difference between the legitimate and the common is that "the disadvantages outweigh the advantages". What do you think?
