The ancient Chetdans are an obnoxious marriage
marriage is a more important and unique type of custom in
chadan.
the legends of the young oxen and the white horse in the liaoyu history not only record the earliest historical origins of the chedan nation, but also reflect its original marital status.
in this myth, the chedams described their ancestors as a man on a white horse and a woman on a green ox, who fell in love with each other and became husband and wife, giving birth to children, and gradually formed eight of them.
marriage is a more important and unique type of custom in
chadan.
the legends of the young oxen and the white horse in the liaoyu history not only record the earliest historical origins of the chedan nation, but also reflect its original marital status.
in this myth, the chedams described their ancestors as a man on a white horse and a woman on a green ox, who fell in love with each other and became husband and wife, giving birth to children, and gradually formed eight of them.
the legend reflects the fact that the chedams have long been engaged in the practice of inter-clan marriage, i.e.
inter-marriage between two clans of different descent.
the two clans, on the other hand, have been referred to by myths as a lineage group that uses the buffalo and the white horse as totem.
following the establishment of the state of chadan, the blood group with the oxen as totem was marked as yale; the blood group with the white horse as totem was marked as shaw.
after a long period of social change, the chedams still follow the characteristics of marriage with two surnames.
as a result of this practice, a series of open and unique marriages have developed in the citan society of liao dynasty.
an uncle may marry a niece and granddaughter.
among them, the family name of yale, which includes the family name of the former grand ho, farya and lia tzuyala, is seri; the family name of xiao, which includes the family name of house b, bari, and the family's queen's reckoning.
the intermarriage of the chedans is mostly between the two surnames.
the practice of intermarriage has developed since the beginning of the fourth zusajud of the abo jet and the transformation of yale i and the spoken to xiao, which belong to the abo jet family.
the marriage relationship between the two families has always been strong in the final generation, in part because of the continuation of the ancient tradition of marriage between the two chedams and, on the other hand, because of the creation of the chedan dynasty, which was fixed by law by the jeju aircraft and its successors: according to the law, the jewish royal family, which belongs to the arbor family, can only be married to the siamese family.
thus, the liao dynasty, especially the former wife, can only choose from within the family.
the nine emperors of liao dynasty, with the exception of the han of the two queens of shi zong yalun nguyen, the queen's place has been inherited within the family of shaw.
this situation reached its peak in the period of liao shang, xing and tao cong, when the queens of the three emperors spoke out of their father ' s family, xiao tao.
this system of marriage is unique in the history of the ancient chinese emperors' marriage, and, although there is a similarity between the manchus and the mongols of the hereafter, the intergenerational union between the royal family of yale and the powerful post-shaw clan cannot be compared to any generation of the dynasty.
it's an inherent tradition of national development and social changethe continuation of the custom is a reflection of the state policy of the liao generation to govern together with the royal family.
the liao dynasty, by association with the latter, also served to broaden the basis of rule and consolidate political status.
not only is the system of matrimony between the two surnames implemented within the chedam community, but the law of the liao dynasty also stipulates that the zedan nobles must marry each other between two noble families of the two surnames, i.e., be a matchmaker.
in october of the eighth year, the three houses of liao emperor zhongcheng were not to be married to a small family.
it is expressly stated that the chedan nobles may not marry a civilian, and in exceptional circumstances the approval of the emperor is required.
as a result, there is little choice in marriage between the two surnames of the chedams, and the chedams are in a situation of marriage of cousins and generational confusion: it is more common for nephews, nephews and cousins to marry, and even for granddaughters to marry their grandfathers.
liao taizu's bodyguard married the queen shuping's cousin, and their daughter, the queen, the queen's queen zheng qi, was married to his brother xiao lu, his nephew.
the queen of jerod light, xiao wing, is the daughter of the sister-in-law of the sister-in-law of shao lu and yerod light, and his uncle married his niece.
and xiao wing is his granddaughter and daughter-in-law.
she is the daughter of my brother, agou, who is the grandmother of the son, and the daughter of the son, who is the cousin of the son.
and like the daughter of dow, sagar, who is only married to xiaoxiang, and the sister of xiaoxiang, who is married to the sister-in-law, who is a bride-in-law.
according to the common ethics of the han confucian family, marriage, irrespective of its origin, is an act of incest and is strictly prohibited.
however, it is difficult to change the system of marriage, which is influenced by traditional marriages and is dominated by political factors.
even at the late end of the long run in hanhui, when yale proposed reforms to make ministries independent as surnames.
in order to widen the scope of marriage and open up new paths to marriage, liao taozon refused on the grounds that the old system was incomprehensible.
as a result, such a royal family is married only to the descendants, and the door is not changed from the two maidens of the lineage, the final generation.
history suddenly turned around here when the emperor's sister fell in love with liao palace and broke into yerodin, the emperor.
an untimely visitor stepped into the liao river basin and broke into the liao dynasty palace.
the presence of her has led to a great deal of confusion in the field and has disrupted the tradition of intermarriage between the royal family of yale and the late family of xiao.
we'll see the 12 people who were raised as queens by the emperor in the era of liaohi.
they are, in turn, queen queen queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens, queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens queens, queens queens queens, queens queens, queens, qs, qs, qs, qs one of them is undoubtedly a strange woman who broke into the palace.
she's the only one with a different name.
so, who the hell is that? what's that? why would she have a different namewith regard to her, there is only a few words in "the princess of liaohi" in "the princess of liaohi" and "the queen of tang".
the emperor has sought from tai zongnan, and is spoiled.
and in position, be queen.
quite purty, enchanted.
there is a law in the interior, moggan is a queen of a generation, of unknown origin and of unknown origin.
what is the miyagi? there are palaces in donghan and bei wei's system, and the ingenuity, tezong, the constitutional and the quizong of tang dynasty are all born of the miyagi.
the five years of queen's history have also been documented by the miyagi, who have grown up and become sons.
as can be seen, the courtesans are wives of lower status or without seals, and they can be flattered by the emperor and even give birth to the next emperor.
it is not possible to prove whether she has a child or not, but the emperor of the late don and queen is her man.
in 946 a.d., liao zong jyrod just broke the beam and destroyed his wife, who was 41 years old.
yerod, who entered the beam, was ten years younger than zheng, but fell into the zhu's twilight position, with all manner of tact, and the zhu'an zhu's befriend, and she was well-loved.
the following year, on the way to the withdrawal alone, jerode had died, and jerodeen had taken the throne, and had then sealed the queen's book and given the queen's purple bag and the queen's seal.
the two men started a gruesome queen-in-chief in the history of the chedan marriage.
as yeddine was greatly influenced by his father yelph, the han feudal culture was greatly admired.
the han people are a queen of queens, a man of manner, a man of style, and a woman with a very different style from that of a nomadic woman from the chitan.
queens are well-versed and governed, and never take advantage of them for private gain.
despite their low birth level, they are far-sighted by their rich experience.
all of this, it's profoundly touching yalen.
he's got love for his wife, he's spoiled, he talks to her whenever it's big.
soon, the queen gave birth to the three princes of yale.
as you can see, the family of the family of the family of jeen-yun jeong-han, who is now the daughter of the family of jeen-hyun yee-hyun, will make a great deal of noise in the chai-dan field.
many nobles are dissatisfied with yeh-hyun’s destruction of the traditional practice of intermarriage between the two surnames in chei-dan society.
they called for yeddine to take over from her.
in the face of the constant clamour and pressure of the opposition, jerodeen was better than the queen of his former princess, xiao shao saeko, in four years and 950 years.
however, he retained the status of queen xin and spent all his feelings on him until the end of life.
as a result, there was a strange phenomenon of two queens standing side by side.
however, with the exception of jerodin, in the eyes of the rest of the chindans, he was always a stranger, both alive and dead.
after his death, the tragedy followed.
her body was buried in the wilderness in the grassland, which was officially buried 18 years later, and never received its proper name.
it is true that the queen has become the queen of the worldthe princess is called a concubine by historics, and is after him.
in liao shizhengji, it should at least be noted that a certain month has passed since a certain queen, but no mention has been made of her! is it because he is not a cheyenne, not a daughter of the xiao family, or is he ten years older than the emperor? or is it because he is of a low birth and has been a queen don and two palaces? divorced and remarried have only been seen by five virgins in the history of regular events.
in fact, the chindam marriage is more open and free, and the cheddam idea of chastity is lighter.
since it can be said that divorce and remarriage by the chedams is an ordinary matter and that the right to divorce is shared by both men and women, both parties may request divorce of their own free will, especially the princess of liao dynasty, who has a great deal of initiative in marriage.
they say the emperor's daughter is married to whom and who.
as we can see from the 36 princesses listed in princess liaoshi's watch, this is true.
with the exception of the unknown marriage of the six daughters of the emperor, six divorcees and remarriages constitute one fifth of the known marital status, including two and three and four.
if you're a lady born to princess choon-hoon, you don't like captain rujun.
the holy father mourns the memory of the queen's queen, the queen's mother, who is married to a woman who is not married to a woman, who is then in the sea, which is not in harmony and who leaves.
it's not funny, it doesn't work, it doesn't work.
it's king shawe of korea.
for these princesses, there is no love for anyone who wishes to marry.
they spend most of their youth in marriage and divorce.
as a result of the high incidence of remarriage of women in chadan, the holy zone began to give birth to widows.
one of the aims is to try to stabilize the widowed woman ' s life by means of a gift.
the decree reflects the fact that widows are also actively seeking new husbands and preparing new families.
six years after the birth of thailand, a royal decree had been issued by the holy zone for the purpose of remarriage.
this means that remarriage of the liao dynasty has become a common phenomenon, without which the court would not have enacted such a decree.
i'm sorry