Warring States period

475–221 BC

Storyline

哀公使人吊黄尚,遇诸道,辟于路,画宫而受吊焉。曾子曰:“黄尚不如杞梁之妻之知礼也!齐庄公袭营于夺(夺即隧),杞 梁死焉。其妻迎其枢于路而哭之哀。庄公使人吊之。对曰:君之臣不免于罪,则将肆诸市朝而妻妾执。君之臣免于罪, 则有先人之敝庐在,君无所辱命!”

——《礼记·檀弓》2 Duke Ai sent someone to offer condolences to Huang Shang. On the way, they met and diverted to receive condolences at a palace. Confucius said, “Huang Shang is not as knowledgeable in ritual as the wife of Qi Liang. When Qi Zhuang Gong attacked the camp at Duo (which means a tunnel), Qi Liang died there. His wife went to meet his coffin on the road and cried in grief. Zhuang Gong sent someone to offer condolences to her. She replied, ‘If your servant could not avoid being guilty in serving his lord, then let him be sold in the market-place at the morning and evening markets. But if your servant can escape his lord’s guilt, he will still have his ancestral home to go to. Your Majesty need not bother to send someone to offer condolences.’

——The book of Rites

There were not many significant changes to The story of Meng Jiang from the Warring States period, except for the addition of the description “his wife went to meet his coffin on the road and wept with grief.” However, this added plot point is particularly noteworthy. It indicates that she went to the outskirts to meet the coffin and cried bitterly while doing so. While the version in Zuo Zhuan only talks about the rites and rituals, this version adds an emotional element. After this significant change, countless retelling of The story of Meng Jiang, both past and present, have been based on these three words, “wept with grief.”

3 The Mencius, Published c. 300 BC, is a collection of conversations, anecdotes, and series of genuine and imagined interviews by the Confucian philosopher Mencius.

淳于影曰:“…昔者王豹处于淇,而河西善讴:绵驹处于高唐,而齐右善歌;华周杞梁之妻善哭其夫而变国俗。有诸内,必 形诸外。为其事而无其功者,影未尝睹之也.”

——《孟子》3

Chunyu Ying said, “In the past, Wang Bao lived in Qi, but the people in Hexi excelled in singing. Mianju lived in Gaotang, but the people in the right of Qi excelled in singing. The wife of Huazhou Qi Liang was good at crying for her husband and changed the customs of the country. What is inside will inevitably show on the outside. As for those who have the intention but lack the effort, I have never seen them succeed.”

——The Mencius

In this version of the story, we learn that the people of the Qi kingdom enjoyed learning the mourning chant of the wife of Qi Liang, and it became a popular trend at that time. It also reveals that the mourning chant of Qi Liang’s wife was as popular as Wang Bao’s eulogy and Mian Ju’s song, and they were all equally admired.

Social Background

世俗之人多尊古而贱今,故为道者必托之于神农黄帝而后能入说。乱世暗主高远其所从来,因而贵之,为学者蔽于论而 尊其所闻,相与危坐而称之,正领而诵之。

——《淮南子·修务训》4

Ordinary people often value the past and look down upon the present, so those who follow the Tao must first rely on the mythological figures of Shennong and Huangdi before they can be heard. During times of chaos, those in power often come from remote and inaccessible regions, which is why they are highly esteemed. As a result, scholars are blinded by their discourse and hold in high regard what they hear, sitting together in danger and chanting in unison.

4 Huainanzi, also known as the Huainan Honglie, was compiled under the direction of Liu An (179-122 BC) , a member of the imperial family of the Western Han dynasty, who invited scholars and guests to participate.

According to the “Yiwen Zhi” section of the “Book of Han,” Huainanzi consists of 21 inner chapters and 33 outer chapters. The commentator Yan Shigu explains that the inner chapters discuss Daoist philosophy, while the outer chapters cover various topics.

During the Warring States period, music was popular, particularly in the state of Qi, where mourning chants were widely embraced. Musical aesthetic ideas were mainly reflected in the concepts and techniques of music composition and performance during this period. Music emphasized the expression of emotions and thoughts, highlighting the “feelings” and “meanings” of music, while also emphasizing the artistic effects of music. At the same time, the music industry adopted the method of borrowing topic from the past to for recreation, to gain attention and respect by changing previously popular stories into musical forms to increase audience acceptance.

Therefore, the transformation of the mourning chant of Qi Liang’s wife and the subsequent vulgarisation may have been the work of Han E, a songstress who excelled in mournful tunes during the Warring States period. It is possible that the mourning chant was neither created nor modified by Han E and her contemporaries, but rather a result of listeners mixing their chants with the story of Qi Liang’s wife. Because the singers and listeners’ concept of Qi Liang’s wife was originally the same as the ruling class and scholars’ concept of Shennong and Huangdi.

5 Cao Zhi, The Collection of Cao Zijian, Published in Western Han dynasty, is a 10-volume compilation of poems, essays, and fu by Cao Zhi(192-232BCE), a poet from the Wei Kingdom during the Three Kingdoms period. It includes over 80 complete poems, more than half of which are in the style of yuefu poetry.

6 Cao Zhi, Jingwei Pian

Published in Wersten Han dynasty, is a five-character poem. The first two lines, “Jingwei lan jinshi, zhixin dong shenming,” set the tone for the entire poem. By recounting the deeds of Qi Liang’s wife, Prince Dan of Yan, Zou Yan, Su Laiqing, Nü Xiu, Ti Ying, and Jinli Nü Juan, the poem emphasizes the importance of sincerity and integrity in clearing one’s name.

Western Han Dynasty

(206 BCE – 9 CE)

Collapse of Liangshan

昔雄渠李广,武发石开:邹子囚燕,中夏霜下;杞妻哭梁山为之崩,固精神可以动天地金石,何况于人乎! 《曹子建集》中《黄初六年令》5

In the past, Li Guang dug the Xiongqu Canal, Wu Fa split the Stone Barrier, Zou Yan was imprisoned in Yan City, and frost fell in the middle of summer. The wife of Qi wept, and Liangshan trembled and collapsed. Their unwavering spirits could move mountains and rivers, let alone affect other people!

——The Collection of Cao Zijian

7 Li Bai, The Valiant Woman of the Eastern Sea, poem, written in 745 AD during the reign of Emperor Xuanzong. This poem recounts an incident of a wife avenging her husband at that time.

精微烂金石,至心动神明。

杞妻哭死夫,梁山为之倾。

子丹西质秦,乌白马骨生。

邹衍囚燕市,繁霜为夏零。

Subtle, rotten gold and stone, With sincere devotion, move the divine. The wife of Qi weeps for her dead husband, And Liangshan trembles at the news. Zidan travels west to serve the Qin, And a black horse is born from white bones. Zou Yan is imprisoned in Yan City, And the heavy frost melts in the summer sun.

梁山感杞妻,恸哭为之倾。

金石忽暂开,都由激深情。

——Jingwei Pian

6

《李白集》中《东海有勇妇》7

Liangshan is deeply touched by the grief of Lady Qi, and weeps with great sorrow, causing the world to shake.

The gold and stones suddenly open, All because of the power of deep emotions.

——Collection of Li Bai, The Valiant Woman of the Eastern Sea

The most obvious change in the Western Han version of the story is the addition of the plot of Meng Jiang crying cause the collapse of mountain. The reason why the crying caused the collapse of mountain was due to the popularity of the theory of unity between heaven and humanity at that time. The reason why the wife of Qi Liang’s crying caused the collapse of Liangshan is possibly came from the names of Qi Liang. Because Qi Liang’s “zi” is “Liang”, so his wife cried and caused the collapse of “Liangshan”. Such stories that are created by borrowing names were quite common in the Warring States period. It can be seen that the selection and development of Meng Jiang’s story at this time had a certain degree of contingency.

杞梁之妻無子，內外皆無五屬之親。既無所歸，乃就其夫之尸於城下而哭之，內諴動人，道路過者莫不為之揮涕，十 日，而城為之崩。既葬，曰：「吾何歸矣？夫婦人必有所倚者也。父在則倚父，夫在則倚夫，子在則倚子。今吾上則無 父，中則無夫，下則無子。內無所依，以見吾誠。外無所倚，以立吾節。吾豈能更二哉！亦死而已。」遂赴淄水而死。君子 謂杞梁之妻貞而知禮。《詩》云：「我心傷悲，聊與子同歸。」此之謂也。

《列女传 齊杞梁妻》8

The wife of Qi Liang had no child and no relatives within the five degrees of kinship. With nowhere to go, she went to the city gate and wept by her husband’s corpse. Her sorrow was so deep and moving that everyone who passed by shed tears with her. After ten days of mourning, the city walls collapsed. After the burial, she said, “Where should I go? A woman must rely on someone. When her father is alive, she relies on her father. When her husband is alive, she relies on her husband. When her son is alive, she relies on her son. Now I have no father, no husband, and no son to rely on. There is no one inside to depend on, so I reveal my sincerity. There is no one outside to rely on, so I uphold my integrity. How can I change this? I will just die.” She then threw herself into the Zishui River and died. The wise regard Qi Liang’s wife as chaste and knowledgeable in propriety. As the Book of Poetry says, “My heart is sad, and I will accompany you on your journey home.” This is what it means.

古列女傳》清嘉鹰道光周阮元刻道 光二十二年阮亨巢印本

edition, https://www.artfoxlive. com/product/7361718.html

Social Background

梁山崩。

《春秋经》9 Liangshan collapse.

——Spring and Autumn Annals

梁山者何?河上之山也。梁山崩何以书?记异也。何异尔?大也。何大尔?梁山崩,雍河三日不流,外异不书,此何以书?为 天下记异也。

《公羊传》10

What is Liangshan? It is a mountain on the River. Why is Liangshan mentioned when it collapses? To record something unusual. What is so unusual about it? It is great. How great is it? When Liangshan collapsed, the Yong River stopped flowing for three days. This kind of event is not recorded in ordinary books, but it is recorded to show the world its uniqueness.

梁山崩,晋侯以传召伯宗。伯宗辟重，曰:“辟传!”重人曰:“待我,不如捷之出也。”问其所，曰:“绛人也。”问绛事焉, 曰:“梁山崩,将召伯宗谋之。”问将若之何,曰:“山有朽坏而崩.可若何!国主山川,故山崩川竭,君为之不举,降服,乘缓 彻乐,出次,祝币,史辞,以礼焉,其如此而已。虽伯宗若之何!”伯宗请见之,不可。遂以告而从之。

When Liangshan collapsed, the Duke of Jin summoned Bo Zong.Bo Zong hesitated and said, “I decline the summons!”The Duke’s advisor replied, “Wait for me, it would be better to go quickly.”

Asked where he was going, he said, “To see the people of the state of Jiang.”Asked what they were doing, he said, “They are discussing the collapse of Liangshan and planning what to do.”Asked how they would handle it, he said, “When a mountain deteriorates and collapses, what can we do? It is the responsibility of the ruler to maintain the mountains and rivers of the country. When a mountain collapses and a river dries up, the ruler should respond by lowering his flag, offering sacrifices, and sending officials to apologize. This is the proper etiquette. What else can we do? Even if Bo Zong is here, it will not change this approach!” Bo Zong asked to meet them but was refused. He then reported to the Duke and followed their advice.

The above is a record of the fact that Mount Liang collapsed during the Spring and Autumn Period. Although the collapse was simply due to “the decay and damage of the mountain,” it caused great concern and trouble for the rulers of Jin. The Spring and Autumn historians also considered it a significant event.

Meanwhile, due to frequent natural disasters and social unrest during the Spring and Autumn and Warring States Periods, the idea of the unity of heaven and humanity was used as a theoretical support for governance and social order. The story of Meng Jiang was combined with the collapse of Mount Liang, conforming to the trend of “the unity of heaven and humanity,” and therefore became widely spread among the people.

9 Confucius, Spring and Autumn Annals, history record, recorded the major events of the various states during more than 240 years of the Spring and Autumn period.

10 Gongyang Gao, The Gongyang Commentary writtenduring the Warring States period, is one of the ancient Chinese classics. Its ideology is closely linked to the “Spring and Autumn Annals,” focusing on the “unification” and “rectification of chaos” views that have developed from the “respected king” concept in the “Spring and Autumn Annals.” In the early Western Han Dynasty, in order to gain legitimacy, Confucian scholars had to rely on the words of sages and wise men, thus the Spring and Autumn Gongyang thought, which centered around the concept of respecting the king, began to flourish.

11 Guan Xiu(832—913), The Wife of Qi Liang, poem, written Tang Dynasty. It tells the story of the Mengjiang. This poem was widely circulated in the Tang Dynasty and became a classic in ancient Chinese literature.

Tang Dynasty 618–907

Collapse of The Great Wall

秦之无道兮四海枯，筑长城兮遮北胡。筑人筑土一万里，杞梁贞妇啼呜鸣一上无父兮中无夫，下无子兮孤复孤。一号城 崩塞色苦;再号杞梁骨出土。疲魂饥魄相逐归，陌上少年莫相非。

Injustice of Qin, oh how the seas wither, Building the Great Wall, oh how it blocks the northern nomads. Building with people and earth for ten thousand li, Qi Liang, a virtuous wife, weeping and wailing alone. No father above, no husband by her side, No children below, lonely and alone. First, the city collapsed, bitter and bleak; Then, Qi Liang’s bones were unearthed. Weary spirits and hungry souls chase each other home, Young men on the road, don’t mistake her for someone else.

——The Wife of Qi Liang

From this poem from the Tang Dynasty, we can see that The story of Meng Jiang underwent significant changes during this time:

(1) Qi Liang was a person from the Qin Dynasty.

(2) Qinshihuang built the Great Wall, and people were even built into it, including Qi Liang.

(3) Qi Liang’s wife first called out to him when the city collapsed, and then again when her husband’s bones were unearthed.

This summarizes various legends about “Qi Liang who died in battle during the Spring and Autumn Period,” and opens up various legends about Qi Liang who died during the construction of the Qin Dynasty as a key point. From then on, the story of the Great Wall and Meng Jiang became highly correlated. The main plot of the story changed from a mourning husband collapsing a mountain to a deserted wife wailing for her lost husband.

Social Background

The Confluence of “Drinking Horse at the Great Wall Cave” and “Song of Qi Liang’s Wife” in Yuefu Poetry.

The development of the New Yuefu Movement in Tang poetry genre. The New Yuefu Movement was a cultural movement advocated by famous Tang poets such as Bai Juyi and Yuan Zhen, with the aim of “innovating” the poetry system. They advocated expressing dissatisfaction with reality, satirising and criticising political corruption in poetic verses.

At the same time, they also expressed sympathy for the common people living at the bottom of Tang society. “Drinking Horse at the Great Wall Cave” can be roughly divided into two factions: the majestic one is the triumph over enemies, and the tragic one is the miserable death from building the Great Wall. Here is one representative work of related themes:

回来饮马长城窟,长城道旁多白骨。

问之耆老何代人,云是秦王筑城卒。 黄昏塞北无人烟,鬼哭啾啾声沸天。 无罪见诛功不赏,孤魂流落此城边。

《饮马长城窟行》12 Returning to drink at the Great Wall cave, there are many white bones along the Great Wall road. When asked, the old man said they were soldiers who died while building the Great Wall for the Qin Dynasty. At dusk, there is no human smoke in the north of the pass, and the ghosts wail and moan, with the sound boiling the sky. Even though they were innocent, they were punished without reward for their achievements, and their lonely souls are now stranded by the side of this city.

——Drink at the Great Wall cave

Comparing these works with Guanxiu’s “Song of Qi Liang’s Wife,” one can hardly tell the difference. The themes and topics of these poems are very similar, due to the fact that the ancient poetry of the Yuefu genre, originally opera, has been widely transmitted and naturally subject to change. While Drinking Horse at the Great Wall Cave originally had no specific character, there was a legend of the wife of Qi Liang who broke down the city. The wife was portrayed as a “lowly concubine who could not protect herself for long,” expressing her resentment in the form of “ghosts wailing and moaning, with the sound boiling the sky”.

%AF%97%E9%9B%86 https://www.dpm.org.cn/ collection/paint/234620.html

The Collection of Yuefu Poetry is a poetry anthology that specifically compiles the yuefu poetry from the Han Dynasty to the Tang Dynasty and the Five Dynasties period, and also includes some ancient songs and lyrics that circulated before the Han Dynasty.

12 Cai Yong, Drink at the Great Wall cave, Music poem, written in Han dynasty. It was first published in “Zhaoming Wenxuan” by Xiao Tong of the Southern Liang Dynasty, and was listed under Cai Yong in “Ancient Poetic Sources” by Shen Deqian of the Qing Dynasty.

This historical painting depicts a major event in the early years of the Tang Dynasty. In the eighth year of the Zhen Guan period (634 AD), a Tibetan envoy was sent to Chang’an to seek a marriage alliance with the Tang Dynasty. Emperor Taizong of Tang, Li Shimin, agreed to the request and decided to betroth Princess Wencheng, a member of the imperial family, to the Tibetan ruler Songtsen Gampo. In the spring of the fifteenth year of the Zhen Guan period (641 AD), Songtsen Gampo sent his minister Lu Dongzan to Chang’an to escort Princess Wencheng, while Emperor Taizong sent the Minister of Rites, Li Daozong, to accompany Princess Wencheng on her journey to Tibet.

The country was strong, but there were endless wars and forced labour. The Tang Dynasty was economically developed and culturally advanced, holding a leading position in the world at that time, and had frequent cultural exchanges with many countries around the world. However, this also brought about many border problems.

At that time, martial arts were highly respected. During the reigns of Taizong, Gaozong, and Xuanzong, the Tang Dynasty launched campaigns against Goguryeo and Silla in the east, and against Tubo and the Turks in the west. 10 military governors were stationed at the borders with heavy troops, cultivating wasteland and defending against foreign enemies. The soldiers labored outside all year round, and their sadness can be seen in the poems of Du Fu, such as Chariots of War and Newly Wedded and Parted. After they left home, their wives naturally suffered even more. In their dreams, they longed for their husbands, who were either at Yumen Pass, Liaoyang, Yuyang, Huanglong, or Maiyi and Longdui, all in the vicinity of the Great Wall that stretches for thousands of miles.

The Great Wall was undoubtedly a crucial stronghold from a racial and national perspective, but to the resentful young women in their chambers, it seemed no different from a demon. Who was it that built the Great Wall to satisfy their own ambition? We all know it was Qin Shihuang. Who was it that cried down the city because of the grief of her husband’s tragic death? We all know it was the wife of Qi Liang. These two stories, The story of Meng Jiang and The story of Zhongzi, which tells a story of her husband’s death under the heavy corvée of Qinshihuang, were combined by association, becoming the “Wife of Qi Liang Crying Down Qin Shihuang’s Great Wall”. So Qi Liang’s wife could not have been a person of the Qin Dynasty who built the Great Wall! People thought again, why did Qi Liang’s wife cry under the Great Wall? Why did it collapse for her? It must have been that Qi Liang’s wife was buried under the Great Wall by Qin Shihuang and had to cry down the city so that her bones could be unearthed. Therefore, the saying “Build people and build land for ten thousand li” and “Qi Liang’s bones will be unearthed again” emerged! Wives who miss their expeditionary husbands all had grievances about crying down the Great Wall, and they wanted to alleviate their own frustration through the story of Qi Liang’s wife, making her a crystallization of the “grief of a husband’s distant expedition and not returning”.