5. Academics and therapeutics

The book "Zhou Li" is large and thoughtful, and it is all-encompassing in scholarship and treatment, so it has been valued by scholars of all generations, and the later Confucians sighed that "non-sages cannot do it", which is not nonsense.

Author: Xishan Qin 2005-8-10 21:56 Reply

30 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

The so-called 'academic' means that the book has always been the focus of the controversy between modern and ancient texts. The scriptures of the Han Dynasty were called 'Jinwenjing' written in the official scripts that were in use at that time, and the ancient texts written in the ancient documents of the Six Kingdoms were called 'Guwenjing'. In the early Han Dynasty, most of the documents found in the wall of Confucius's mansion and those obtained from the people were ancient scriptures, and those that stood on the scholars were all modern scriptures. The records of the modern scriptures and the ancient scriptures are not consistent, so the two sides sometimes argue. The ancient literature of the Han Dynasty was dominated by the "Zhou Li", and the modern literature is dominated by the "Book of Rites and the Imperial System". For this reason, "Zhou Li" has often become the focus of debates, and its teaching is unclear, and it has been repeatedly criticized by modern writers, such as the famous scripture teacher He Xiu, who degraded it as "the book of conspiracy of the six countries"; Kang Youwei's "Xinxue Apocryphal Scripture Examination" accused it of being forged by Liu Xin when Wang Mang usurped the Han Dynasty. On the contrary, those who praise it, such as Liu Xin and Zheng Xuan, praised it as 'the canon of Zhou Gong'.

Despite this, the "Zhou Li" is still valued by scholars of all ages. The Tang people wrote the 'Nine Classics', and the best of them was Jia Gongyan's "Zhou Lishu", which was appreciated by Zhu Xi. Qing Confucianism made a new sparse for the "Thirteen Classics", and Sun Yirang's "Zhou Li Justice" was the first to be crowned, and there is no one who has surpassed it so far. The various inquiries made by scholars of all ages around the authenticity of the "Zhou Li" are even more extensive.

The so-called governance technique means that "Zhou Li", as a program for governing the country, has become a model for politicians of all dynasties. The ancients said that it must be called three generations, and the three generations of Ying are in Zhou. The ancients firmly believed that the "Zhou Li" came from the Duke of Zhou, and the perfect official system and rich governing ideas in the book became an inexhaustible humanities for emperors and literati.

Many of the rituals of the "Zhou Li" have influenced hundreds of generations. For example, the 'three provinces and six ministries system' implemented from the Sui Dynasty, the 'six departments' are modeled after the 'six officials' of the "Zhou Li". In the Tang Dynasty, the names of the six departments were designated as officials, households, rites, soldiers, criminals, and workers, as the main body of the central bureaucracy, which were followed by later generations and continued to be used until the fall of the Qing Dynasty. The revision of the canonical system in previous dynasties, such as the Tang Dynasty's "Kaiyuan Six Classics", the Song Dynasty's "Kaibao Tongli", and the Ming Dynasty's "Daming Collection Ceremony", etc., are also based on the "Zhou Li" and are made by considering profits and losses.

Another example is the capital city pattern of 'left ancestors and right societies, facing the back market', which has become a model for the emperors of all dynasties. However, most of the capitals of previous dynasties follow the old sites of the previous dynasties, so its pattern is difficult to refresh. When Kublai Khan, the first ancestor of the Yuan Dynasty, established the capital of the Yuan Dynasty in Beijing, he was able to re-plan near Shangjing in Jin, and used the "Zhou Li" as a model to establish a pattern facing the future market and the left ancestor and the right society. Later, the Ming and Qing dynasties not only continued to use it, but also imitated the "Zhou Li" to build the Temple of Heaven, the Temple of Earth, the Temple of the Sun, the Temple of the Moon, the Temple of the Ancestors, etc., forming today's layout. Seoul in North Korea also has the pattern of facing the Houshi and the left ancestor and the right society, which is a model for overseas to build the capital according to the "Zhou Li".

The book "Zhou Li" contains a wealth of ideas for governing the country, and the "Heavenly Officials" are summarized as "Six Classics", "Eight Laws", "Eight Rules", "Eight Handles", "Eight Unifications", "Nine Positions", "Nine Fu", "Nine Styles", "Nine Tributes", "Nine Liang" and other ten major laws, and further elaborated in the narration of local officials, spring officials, summer officials, and autumn officials, which are detailed and rigorous, and have a profound impact on the promotion of administrative management ideas in later generations.

"Zhou Li" adopts the policy of integrating Confucianism and law, and virtue and punishment for officials and ordinary people, which not only shows quite mature political thinking, but also has the management skills to control hundreds of officials. The measures for the management of the treasury and its assets are strict and meticulous, and they are mutually restrictive, which embodies superb operational wisdom. There are many systems in the book that are still alive and can be used for reference.

Whenever there is a major change in history, there are many people who take the "Zhou Li" as an important ideological resource and look for the ideological weapon of changing the law or reform, such as Wang Mang's reform in the Western Han Dynasty, Yuwen Zhou Revolution in the Six Dynasties, Wang Anshi in the Northern Song Dynasty, etc., all of which take the "Zhou Li" as the guideline. At the end of the Qing Dynasty, external troubles and internal worries were pressing, and in order to save the declining situation, Sun Yi made "Zhou Officials and Political Leaders", proving that the way of governing the country contained in "Zhou Li" was no less than that of the West. Ding Ruoyong, a famous scholar in the late Joseon Dynasty, once wrote a 300,000-word "Jing Shi Shi Biao", advocating the use of "Zhou Li" to reform the political system of North Korea.

It is impossible for any utopian to detach himself from reality to sketch a blueprint for an ideal country, and the same is true for "Zhou Li", in which the author uses a large amount of historical material to fill in the idealized framework. However, the author often processed and modified it according to his needs, which is something that must be paid attention to when reading "Zhou Li", which is also the complexity of this book.

Author: Xishan Qin 2005-8-10 21:56 Reply

31 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●Life etiquette that runs through life and death - "Etiquette>

"Ancient Chinese Etiquette and Civilization" No. 7

Life Etiquette Running Through Life and Death--"Etiquette"

The Rites of Etiquette is the earliest surviving book on etiquette. In the fifth year of the founding of Emperor Wu of the Han Dynasty (136 B.C.), the doctor of the Five Classics was initially placed, and the "Rites" was one of them. In the Tang Dynasty, there are 'nine classics'; To the Song Dynasty, there are "Thirteen Classics"; The "Rites and Rituals" are among them, which is one of the glorious classics of Confucianism and the rule of the state, and has a very far-reaching impact on Chinese culture.

1. The name, biography and ancient texts of the Liturgy

Among the 'Three Rites', "Rites" is the earliest book to be written, and it is the first to obtain the status of a scripture, which is the original scripture of rites. The original name of "Rites" is "Rites". "Hanshu - The Biography of the Thirteen Kings of Jing": "The books obtained by the king are all old books of the ancient Qin Dynasty, and the genus of "Zhou Guan", "Shangshu", "Li", "Book of Rites", "Mencius" and "Laozi" are all recorded by legends and discussed by the disciples of the Seventy Sons. The "rites" in it refer to the "rites." "Hanshu Art and Literature Chronicles" is also only called "Rites", not "Rites". The Han people also always refer to the "Book of Rites" as the "Book of Rites", such as the "Historical Records of the Confucius Family" that "Therefore, the Book of Rites" and "The Book of Rites" come from Kong's, and the "Book of Rites" here refers to the "Book of Rites". The Book of the Later Han Dynasty: The Biography of Lu Zhi also calls the Book of Rites and Rites the Book of Rites. In addition, Guo Pu's commentary on "Erya" refers to the literature of "Rites" and repeatedly calls it "The Book of Rites", which may be the reason why most of the verses in "Rites" are attached to the "Ji". He Xiu's "Ram" notes that when quoting the scriptures or records of the "Liturgy", they are always mixed without distinction. According to the Qing Confucian Duan Yu judge, the title of the seventeenth article of the Han Dynasty "Rites" did not have the word 'Yi'. When Emperor Yuan of the Eastern Jin Dynasty, Xun Song invited Dr. "Etiquette", and only then did he begin to have the name of "Etiquette", but it has not yet become a common name. For example, the Tang Dynasty Zhang Shen's "Five Classics Literature" quoted many words from "Etiquette", but they only said "See the "Book of Rites"". During the opening of Tang Wenzong, the nine classics were carved in stone, and the "Book of Rites" used the name of "Rites", so it became a common name and is still used today. But the name of the Book of Rites is still used.

Scholars also often call "Rites" "Shili", because the pre-Qin Dynasty used a few words at the beginning of the article as the title or title of the book, and the first of the seventeen articles of "Rites" is "Shiguan Li", so it is named "Shili" after the word at the beginning of the article. Some scholars believe that the name of "Shili" should be derived from the content, because the "Lilies" is mainly recorded in the etiquette of scholars.

There are four kinds of "rituals" in the Han Dynasty, namely the big Dai book, the small Dai book, the Qing Pu book and Liu Xiang's "Bielu" book, and the four biographies divide the seventeen articles of the "Rites" into four categories, such as crown marriage, court appointment, funeral sacrifice, and shooting the township, but the order of the seventeen articles is the same only the three articles of "Shi Guan Li", "Shi Duan Li", and "Shi Xiang Li", and the rest of the articles are not the same. The preface of the four biographies, Dai Deben arranges each article in the order of eight outlines, such as crown, faint, mourning, sacrifice, township, shooting, court, and employment, and the article "Mourning Clothes" is said to have been written by Zixia, so it is listed at the end. Liu Xiang's "Farewell Record" puts the ten articles about the crown, faint, township, shooting, court, and appointment first, and the seven articles about funeral and sacrifice are listed later, which may be because the first ten articles are auspicious rites and the last seven are fierce rites, and the whole book is in the order of auspiciousness, fierceness, and human gods. The order of Dai Shengben is the most chaotic, and there is little order to be found. In 1957, a batch of bamboo and wooden tablets of "Rites" copied in the late Western Han Dynasty were unearthed from the No. 6 Han Tomb of Mozuizi in Wuwei, Gansu Province, a total of 496 pieces. According to the form and content of the simplified, it can be divided into three kinds of texts: A, B, and C. The first nine pieces include "Shi Xiangjian", "Fu Chuan", "Special Sacrifice", "Shao Prison", "Youke", "Yan Li", "Tai Shot" and other seven articles; Otomoto has only one article of "The Legend of Clothing"; The C book is a bamboo slip, and there is only one article of "Mourning Clothes". Its order is not only different from the present "Rites", but also different from the second Dai version, and some scholars believe that this may be the Qing Pu version of the Hou (Cang) clan that has been lost in the Eastern Han Dynasty. From the textual point of view, the "Mourning Clothes" in the C version is a single scripture, and there is no text under the scriptures; The "Fu Chuan" of the first and second editions only have the transmission and no scriptures, that is, the so-called 'single transmission', which is different from the texts seen today in which the scriptures and transmissions are one, which proves that the scriptures and the transmission in the Western Han Dynasty were written independently. When Zheng Xuan annotated "Etiquette", he believed that the second Dai Ben was 'respectful, humble, auspicious, and chaotic' and could not be followed; And Liu Xiang's "Beilu" book "Respect and Humility Ji Lun Order", so it is Liu Xiang's "Beilu" book.

The seventeen chapters of the Rites deal with various aspects of the life of the ancient aristocracy. Wang Yinglin of the Song Dynasty divided the seventeen articles into four categories according to the division method of the rites in "Zhou Li, Chunguan, and Dazongbo": "Special Animal Feeding Ceremony", "Shaojiao Feeding Ceremony", and "Yousi" and other three articles record the ritual of sacrificing ghosts and gods and praying for blessings, which belong to auspicious rites; "Mourning Clothes", "Funeral Rites", "Evening Rites", "Priest Rites", and other four articles record funeral rites, which belong to the murderous rites; "The Ceremony of Meeting the Scholar", "The Dowry Ceremony", and "The Pilgrimage Ceremony" and other three articles record the ceremony of meeting the guest and the host, which belongs to the guest ceremony; "Shiguan Ceremony", "Shidui Ceremony", "Township Drinking Ceremony", "Township Shooting Ceremony", "Yan Ceremony", "Big Shooting Ceremony", "Public Food Doctor Ceremony" and other seven articles record the ceremony of crown dusk, bin shooting, and Yan Fang, which belong to Jiali. In fact, the number of chapters of "Etiquette" is still an unsolved mystery. Zheng Xuan quoted Liu Xiang to the "Beilu", saying that the "Rites" is seventeen, but he also said that the "Beilu" calls the "Jixi Ceremony" the "Second Part of the Funeral Ceremony" and the "Yousiche" as the "Second Chapter of the Shao Prison", so that there should only be fifteen "Rites" seen in the "Beilu", and two others may have been lost. Wang Chong said in the chapter "On Heng and Xie Short" that "the sixteenth of the Book of Rites today", which is the number of "Rites" he has seen. And Xun Yue's "Han Ji" said: "Gao Tangsheng's biography of Shili is eighteen. It's a lot of difference.

Author: Xishan Qin 2005-8-10 21:58 Reply to this statement

32 Replies: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

According to the Hanshu Art and Literature Chronicles, there are two kinds of "Rites" in the Han Dynasty: ancient texts and modern scriptures. The ancient scriptures were written in the pre-Qin ancient script. Table of contents of "Hanshu Art and Literature": 'Fifty-six volumes of the "Ancient Classics of Rites" and seventy articles of the "Sutras". The former is ancient, the latter is modern. The so-called "Ancient Book of Rites", from Lu Yanzhong (or from the Confucius Wall), there are fifty-six articles. 'Seventy Chapters of the Sutra', that is, the seventeen Chapters of the Scholar's Rites preached by Gao Tangsheng, 'Seventy' is the mistake of 'Seventeen'. There are only seventeen articles in the present text. Thirty-nine fewer than the ancient scriptures. There are 17 articles in both the modern and ancient texts of "Rites", and the content is basically the same, but there are differences in the text, so the "Rites" actually does not care about the problems of modern and ancient texts. The 39 more articles of the ancient scriptures, because they were not in the prevailing ritual scriptures at that time, people did not pass on many of them, and then gradually disappeared, people called them 'Yi Li', their appearance is now unknown, and even the name of the article is difficult to find.

In the annotations of Zheng Xuan in "Zhou Li" and "Book of Rites", as well as in the annotations of some other ancient books, it has been mentioned that "The Hunting Ceremony of the Son of Heaven", "Tribute Ceremony", "Hao Tasting Ceremony", "Wang Juming Hall Ceremony", "Gu Daming Hall Ceremony" and other titles, Wang Yinglin believes that it is the genus of the 39 "Yi Li". Yuan Confucian Wu Cheng also classified and compiled these texts and attached them to the various articles of "Rites". However, some scholars believe that the 39 'Yili' teachings are unclear, and there is no teacher to say that they may be nothing. Shao Yichen, a Qing scholar, believes that the content of the Wu compilation quoted by later generations is not similar to that recorded in the seventeen articles, and the text is not ancient, so it is likely to be a forgery of later generations, rather than the common rites at that time.

2. The author and the date of writing of the Liturgy

There have been disagreements since ancient times about the author of the book "Liturgy" and its chronology. Ancient scholars believe that it was written by Zhou Gong, and modern scholars believe that it was written by Confucius. Most scholars in ancient times said this. For example, Cui Lingen, Lu Deming, Jia Gongyan, Zheng Qiao, Zhu Xi, Hu Peihui, etc., all held Zhou Gong's hand, and they said according to the "Book of Rites: Ming Tang Position" that 'Zhou Gong practiced the position of the Son of Heaven to rule the world. In the sixth year, the princes of the dynasty made ceremonies in the Ming Hall, and the record of 'making music' determined that the 'rites' made by the Duke of Zhou were books such as "Rites" and "Zhou Officials", which were written by the three-generation system of profits and losses of the Duke of Zhou; They also believe that the meaning of the "Rites" is simple and strict, and the rituals are detailed, and they cannot do it unless they are Zhou Gong. Sima Qian, Ban Gu and others believed that "Etiquette" was written by Confucius, saying that Confucius lamented the decline of the Zhou Dynasty and the collapse of etiquette, so he traced the rites of three generations and wrote this book.

The above two statements are more reasonable to use Confucius as the "Rites". According to the "Book of Rites and Miscellaneous Records", after the death of the servant of the servant, Lu Aigong once sent Ru Mourning to learn the funeral rites from Confucius. In other words, the "Funeral Rites" of the "Rites" were officially recorded at this time through the teachings of Confucius. Pi Xirui's "General Theory of Three Rites" and Liang Qichao's "The Authenticity of Ancient Books and Their Chronology" believe that this is a clear proof of Confucius's "Etiquette", and further deduce that the remaining 16 articles were also written by Confucius. They also believe that the style of the text of the "Rites" is very similar to the "Analects", and its content is also completely consistent with Confucius's ideas on etiquette, for example, Confucius attached great importance to the eight rites of crown, faint, mourning, sacrifice, court, employment, township, and shooting, and the seventeen articles of the "Rites" describe these eight rituals, which cannot be said to be a coincidence. Shao Yichen and others asserted that the seventeen chapters of the "Rites" are not the number of articles that have survived the Qin fire, but the original texts taught by Confucius, and the content of the seventeen articles is enough to summarize the outline of the rites. However, some scholars doubt the authenticity of the "Miscellaneous Records", and the Qing scholar Cui Shu "Feng Ho Kao Xinlu" said: "Today's "Funeral Rites" may not be the book of Confucius. Judging from the Zhou Dynasty's Jin Wen and the Shangshu, Yi Zhoushu, Chinese, Zuo Chuan, Mao Shi, and other documents, some more stylized rituals have appeared in the Zhou Dynasty, and the nobles often held various ceremonies, such as crown ceremonies, pilgrimage ceremonies, dowry ceremonies, feast ceremonies, funeral ceremonies, etc., and their rituals have the same or similar points as those seen in the "Rites". Mr. Shen Wenzhuo, a close friend, believes that the "Funeral Rites" mentioned in the "Records of Rites and Miscellaneous Records" actually include four articles, such as "Mourning Clothes", "Funeral Rites", "Funeral Rites", "Evening Rites", etc., the latter three articles describe the continuous process of the funeral, and the "Mourning Clothes" describes the costumes in the funeral, the content is through, indispensable, and the age of the writing should be relatively similar, about the end of the Duke of Lu Ai to the early years of the Duke of Mourning, that is, the time of King Yuan of Zhou and King Ding. The book "Rites" was written by Confucian disciples and later scholars for more than 100 years from the middle of the 5th century BC to the middle of the 4th century BC. Shen said it was fairer.

The seventeen articles of "Etiquette", except for the four articles of "The Ceremony of Seeing the Scholars", "The Great Shooting Ceremony", "The Feeding Ceremony of the Young Prison", and "You Si Che", there are 'notes' at the end of the rest of the articles. It is generally believed that the record was written by the seventy sons of Confucius. The style of "Mourning Clothes" is more special, and the scriptures and records are divided into chapters and sections, and there is a "biography" under it. Traditionally, it is believed that the 'biography' was written by Confucius's son Xia. However, some people believe that this Zi Xia is from the Han Dynasty, and has the same name as Confucius's disciple Zi Xia, not the same person.

Author: Xishan Qin 2005-8-10 21:58 Reply to this statement

33 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

3. The teaching and study of the "Rites".

According to the "Historical Records", the first person to teach the "Rites" in the early Western Han Dynasty was Gao Tangsheng. "Hanshu Confucianism Biography": "Han Xing, and then Confucianism has to cultivate its scriptures, practice big shooting, and the gift of village drinking." …… All the scholars are more polite, and the high hall students are the most basic. Etiquette is fixed from Confucius, but its scriptures are not. As for Qin's book burning, many books were scattered. Today, there is a unique "Shili", which can be said by Gao Tangsheng. It is generally believed that Gao Tangsheng passed the "Rites" to Xiao Fen, Xiao Fen to Meng Qing, Meng Qing to Hou Cang, and Hou Cang to Da Dai (Dai De), Xiao Dai (Dai Sheng), and Qingpu, which is the so-called five disciples of the Han Dynasty's "Rites". However, as recorded in "Historical Records: The Biography of Confucianism", there was only Xu before Xiao Fen, and Xiao Fenzhi's "Rites" should be obtained from Xu, and the relationship between Xu and Gao Tangsheng is unknown. "Rites" is one of the Five Classics, and it is no longer possible to determine who the original "Rites" doctor was. When Emperor Xuan, the postdoctoral Cang was famous for "poems" and "rites". According to the "Hanshu Art and Literature Chronicle", Hou Cang awarded "Pei Wen Rentong Han Zifang, Liang Dai De Yanjun, Dai Shengcijun, and Peiqing Pu Xiaogong" with "Rites." …… Because of the "Rite", there are big Dai, Xiao Dai, and Qingpu'. The "Yi", "Poems", and "Spring and Autumn" "Five Classics" and "Doctors" set up by the Western Han Dynasty government are all modern classics. "Li" is no exception, the big and small Dai and Qing family are also the three families of modern literature and classics, among them, the big and small Dai are listed in the school officials, and the Qing family is not in the school officials.

Zheng Xuan, who was the first to annotate the whole book of "Etiquette", has only a few people who have annotated some parts of "Etiquette" before, such as Ma Rongzuo's "Notes on Mourning Clothes". Zheng Xuan's situation has already been mentioned in the introduction of "Zhou Li", and it will not be repeated here. Zheng Xuan's "Notes on Etiquette" and "Notes on Rites of Zhou" are the same as the "Notes on Rites", the text is carefully reviewed, it is not annoying, it is comprehensive from all families, and it also adopts modern and ancient texts, which is widely welcomed and has become the ancestor of the study of "Etiquette". During the Wei, Jin, Southern and Northern Dynasties, the gate lord clan strictly distinguished the patriarchal bloodline, and the "Rites and Mourning Clothes" made strict regulations on the style of mourning clothes according to the identity of the mourners' relatives and relatives, so the study of "Mourning Clothes" became the fashion at that time, and there were many writings. On the basis of summarizing the scriptures of the Han Dynasty and the Wei and Jin dynasties, the scholars of the Tang Dynasty wrote the "Nine Classics", of which the "Rites" was made by Jia Gongyan. It is a pity that although Jia's "Zhou Lishu" has won a high academic reputation, the evaluation of "Etiquette Shu" is not high, because the "Mourning Clothes" was prosperous in the Wei and Jin dynasties, and the other articles were poorly studied, so when Jia's "Rites and Rites" was written, there were more than a dozen chapters such as Yuan Zhun and Kong Lun cited in the "Mourning Clothes", and the materials were relatively rich, while the rest of the articles were cited only by Huang Qing of the Southern Qi Dynasty and Li Mengzhe of the Sui Dynasty, and the details were very different, and the level of attention of the Huang and Li families was not high, and even Jia himself was not satisfied.

Tang used the 'Nine Classics' such as "Yi", "Poems", "Books", "Three Rites", and "Three Biography" to take the exam. According to the number of scriptures, the "Nine Classics" are divided into three categories, "The Book of Rites" and "Zuo Chuan" are the major classics, "Mao Poems", "Zhou Li" and "Ram" are the middle classics, "Zhou Yi", "Shangshu", "Rites", and "Gu Liang" are small classics. Because the number of words in the "Book of Rites" is less than that in "Zuo Chuan", those who attack the Great Scripture actually read the "Book of Rites"; Among the Chinese classics and small classics, the four classics of "Zhou Li", "Rites", "Ram" and "Gu Liang" are either difficult and profound, or the meaning of the scriptures is obscure, and it is difficult to achieve quick results, so there are few readers, which is an important reason for the decline of the study of the "Three Rites".

In the fourth year of the reign of Emperor Shenzong of the Song Dynasty (1071), Wang Anshi reformed the imperial examination system and announced the abolition of the poetry and the Ming classics, and the "Rites" was also abolished. In ancient times, the imperial examination was divided into rooms to read the papers, and since then, there is no room for "etiquette", therefore, there are few scholars who recite "etiquette" like morning stars, and "etiquette" has been repeatedly rewritten, and there are many places where there are false falls, but because there are few reciters, few people care. Zhu Xi once sighed: "Etiquette" is rarely read, and it is rare to find a rare book. In the Yuan and Ming dynasties, scholars talked about their rationality and temperament, and they were reluctant to study the "Etiquette" based on the famous object system, so the learning of "Etiquette" was subtle and endless.

The Qing Dynasty was the heyday of the study of "Etiquette", with famous scholars coming out one after another, writing richly, and the academic level far surpassing the sages. The study of "Etiquette" in the Qing Dynasty began with Gu Yanwu. At the beginning of the Kangxi Dynasty, Gu Yanwu used Tang Kaicheng Shijing to study the Ming Beijian 'Thirteen Classics', and found that the "Rites" had the most mistakes, and he had added a detailed list in the "Nine Classics Mistype". Later, Zhang Erqi wrote "Reading the Sentences of the Zheng Annotation of the Rites", with two volumes of "The Correctness and Error of the Prison Book" and "The Correctness and Error of the Stone Scripture", and carefully corrected the errors in the annotations of the "Rites". Since then, many scholars have devoted themselves to the collation and research of the "Rites", and thanks to their unremitting efforts, the original appearance of the "Rites" has been basically restored, laying a solid foundation for the in-depth study of the "Rites". The representative work of the study of "Etiquette" in the Qing Dynasty is Hu Peihui's "Ritual Justice". Hu Peihui, a native of Jixi, Anhui Province, has been committed to the study of "Etiquette" for four generations since his grandfather Hu Kuang, and has accumulated a deep accumulation. Hu Peihui himself spent 40 years writing 40 volumes of "Ritual Justice", which became the culmination of the study of "Etiquette". Hu summarized his work into four points: first, 'supplemental notes', that is, supplementing the deficiencies of Zheng's notes; 2. 'Shen Note', that is, the meaning of Zheng Note; 3. 'Notes', which are different from Zheng Notes but have a common meaning, are attached and preserved for research; 4. 'Fixation', i.e., correction of errors in the notes. This book not only comprehensively summarizes the results of previous research on "Etiquette" and solves many difficulties, but also brings new insights to a new level.

Author: Xishan Qin 2005-8-10 21:58 Reply to this statement

34 Replies: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

4. The value of the Liturgy

The book "Etiquette" records the etiquette system of the pre-Qin period, and with the passage of time, does it no longer have any value? The answer is no.

First of all, "Etiquette", as an ancient classic, has high academic value. The materials of this book are very ancient, the content is relatively reliable, and it covers a wide range, from the crown wedding to the court and funeral, everything is prepared, just like a long scroll of ancient social life, and it is one of the important historical materials for the study of ancient social life. The ancient palaces, flags, clothing, food, funeral systems, as well as the shapes and combinations of various ceremonial instruments recorded in the book are particularly detailed. The "Rites" also preserves a considerable amount of ancient vocabulary, which provides valuable materials for the study of language and philology. "Rites" is almost indispensable for the study of ancient history, and ancient China was a patriarchal society, from the political system to the family, all immersed in it. The exposition of the patriarchal system in the "Rites" is a theoretical form of the feudal patriarchal system, and it is impossible not to deeply grasp the characteristics of ancient China. In addition, the various rituals recorded in the "Rites" have irreplaceable value for the study of the ethical thoughts, lifestyles, and social customs of the ancients.

Secondly, although after the Song Dynasty, the book "Rites" was neglected in academic circles, in the imperial etiquette system, the "Rites" was always respected as a canon of saints. From the Kaiyuan Ceremony of the Tang Dynasty to the Song Dynasty's "Zhenghe Five Rites and New Rituals", "Daming Collection Ceremony", and even the "Great Qing Huidian", the crown ceremony, wedding, funeral, sacrifice ceremony, as well as dowry and pilgrimage ceremony of the main members of the royal family are all based on the "Rites" and made up of profits and losses.

Thirdly, due to the introduction of Buddhism, the traditional living habits of the people have undergone great changes, and if they are left unchecked, China's traditional culture will have the possibility of being fully Buddhistized. Visionary people of the Song Dynasty, such as Sima Guang and Zhu Xi, realized that the ritual system in the "Rites" was a typical example of Chinese Confucian culture, and if it completely disappeared from Chinese society, it would be a complete disappearance of Confucian culture. In line with the current situation, they simplified the "Rites" and took the lead in implementing the crown, marriage, funeral, and sacrificial rituals that best embodied the Confucian humanistic spirit, and advocated them among the scholars and doctors, and achieved relatively positive results. It can be seen that "Rites" also played a role in defending national culture in the Song Dynasty.

Finally, does "Etiquette" still have value today? The answer is yes. However, this does not mean that the system of "liturgy" should be restored, but that the rational core of the "liturgy" should be used. Many of the rituals in the "Rites" are the result of meticulous Confucian research, and many of the ideas have not become obsolete to this day. We should maintain due respect for this precious historical and cultural heritage, sum it up with a scientific attitude, and use it for the purpose of building socialist spiritual civilization. There is an ancient meaning in this ceremony, and people don't know it; Ancient rites can also be used today, and this is exactly the subject that we should seriously study like Wang Anshi and Zhu Xi. Regarding the etiquette in the "Liturgy", we will introduce it in more detail later, which is omitted here.

Author: Xishan Qin 2005-8-10 21:58 Reply to this statement

35 Reply: Peng Lin, a professor of the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized ●A collection of witty sayings that explain the meaning of etiquette--"The Book of Rites"

Ancient Chinese Etiquette and Civilization No. 8

A collection of witty sayings that illustrate the meaning of etiquette - "The Book of Rites"

In the "Three Rites", the "Book of Rites" was the latest to obtain the status of the scriptures, but it was the latter and became the major sect of etiquette, which has the potential to replace the "Rites" and "Zhou Li". The Book of Rites is full of aphorisms, witty words, vivid words, and philosophical ideas, so it is widely welcomed. Whether you realize it or not, there are very few Chinese people who are not affected by it.

1. The completion of the Book of Rites

The ancients called the text of the interpretation of the classics 'Ji', and the Book of Rites was originally the 'Ji' of the Book of Rites. There are two kinds of records in the "Rites", one is the "notes" attached to the main texts of the "Rites", which are intended to supplement the vagueness of the rituals, but do not involve the deep meaning of the rites. The text is mostly scattered sentences and is not connected. The other is a single-line note, each of which is independent of each other, including the memorability of Confucius's remarks, the elaboration of etiquette thoughts, and the description of ancient systems, etc., the content is much richer, and the number is significantly more than the former, and the articles of the "Book of Rites" belong to this category. The one-line 'note' was very popular during the Warring States period, but after the Qin fire, it disappeared for a while.

On the occasion of Emperor Jing and Emperor Wu of the Western Han Dynasty, Liu De, the king of Hejian, obtained a batch of "ancient pre-Qin old books" from the people, including "Rites", but the number of articles was not mentioned. The ritual category of "Hanshu Art and Literature" has "one hundred and thirty-one records", which should be the number of "records of rites" obtained by offering to the king. In the Western Han Dynasty, the "Ji" was attached to the "Book of Rites" and circulated, which was similar in nature to the reference materials that people today say, and it was impossible to include it in the scholars. At the end of the Western Han Dynasty, Liu Xin studied the documents of the Secret Mansion, and saw only 130 "records", but there were 33 "Mingtang Yin and Yang Records", 7 "Confucius Three Dynasties Records", 21 "Wang's Shi Shi Records", and 23 "Music Records", a total of 214 articles. Liu Xin wrote "Beilu", which explained the categories to which each article of the "Book of Rites" belonged, such as "general theory", "auspicious things", "mourning clothes", etc. The "Records" circulated in the Han Dynasty may be more than that, so Mr. Hong Ye, a close friend, has a saying that "the "Rites" passed down by the scholars of the two Han Dynasty have three but are not counted'.

Although the "Records" did not have the status of a classic, it was still valued by the Han Confucians. At the Shiqu Pavilion meeting in the third year of Emperor Xuan's manna (51 BC), Wenren Tonghan and Dai Sheng quoted the "Record" in their speeches. Many scholars at that time had their own anthologies of the Chronicles. After comparison and elimination, by the middle of the Eastern Han Dynasty, two more authoritative editions of "Da Dai Li" and "Xiao Dai Li" were formed. Zheng Xuan's "Theory of the Six Arts" said that Dai De and Dai Sheng's uncle and nephew taught etiquette, and 'Dai De's biography "Records" is eighty-five, and "Da Dai Li" is also. Dai Sheng's biography of the "Rites" is forty-nine, then this "Book of Rites" is also'. (Quoted by Kong Yingda's "Rites and Justice") What is the relationship between Dai Dai's "Rites" and the ancient text "Records", Zheng Xuan did not mention. Chen Shao, a Jin dynasty scholar, put forward in the "Preface to the Treatise on Zhou Rites" that "Xiao Dai Li" was made by deleting "Da Dai Li": "Dai De deleted 204 ancient rites into 85 articles, which is called "Da Dai Li"; The holy deletion of "Da Dai Li" is forty-nine articles, which is for "Xiao Dai Li". Later Han Ma Rong and Lu Zhi examined the similarities and differences of all families, attached to the holy chapter, to remove its burdensomeness, and the description was omitted and walked in the world, that is, today's "Book of Rites" is also. The Book of Sui and the Chronicles of the Sui Dynasty generally follow this theory, but it is also said that Ma Rong added three articles to the "Little Dai Li Ji", such as "Yue Ling", "Ming Tang Position", and "Music Record", so there are only 49 articles. This statement is widely circulated, but there are many loopholes. Qing scholars such as Dai Zhen, Qian Daxin, Shen Qinhan, Chen Shouqi, Mao Qiling, and Hong Ye have all refuted it, and the main points can be summarized as follows.

First of all, if it is so, the titles of the two books should be completely different. However, the big and small Dai "Book of Rites" that exist today have "Mourning Gongwen" and "Throwing Pots". In addition, "Quli", "Rituals", "Sacrifices", "Sacrifices", "Wenwang Shizi", "Zeng Ziwen", "Jian Chuan", "Tan Gong", and "Wang System" are the titles of "Xiao Dai Ji", and "Han Shu", "Five Classics of Different Meanings", "White Tiger Pass", "Mao Poems" and so on are quoted in time, and are said to be quoted from "Da Dai Ji". It shows that they are also common to the big and small Dai "Book of Rites".

Secondly, the "Hanshu Cao Bao Biography" said that Cao Bao's father, Cao Chong, 'held the Qing family ceremony' and 'passed on the forty-nine chapters of the Book of Rites'. 'Qing's ceremony' is a gift passed on by Qingpu, a disciple of Houcang. Qingpu and Er Dai were contemporaries, and there were forty-nine Qingshi rites. The Book of the Later Han Dynasty and the Biography of Qiao Xuan said that Dai Sheng's disciple Qiao Ren 'wrote forty-nine chapters of the Book of Rites', indicating that the number of forty-nine articles existed before Ma Rong. And Liu Xin's "Farewell Record" has "Music Notes" in the "Book of Rites", which shows that "Music Notes" was not added by Ma Rong.

Again, Da and Xiao Dai were from Emperor Wu and Emperor Xuan, and Liu Xin was from Emperor Mourning and Emperor Ping. How could Er Dai delete Liu Xin's "Book of Rites"? In addition, the text of "Da Dai Ji" is mostly found in "Xiao Dai Ji", such as "Zeng Zi Da Xiao" is found in "Xiao Dai Ji" in "Sacrifice"; "The Princes Provoking the Temple" is found in the "Miscellaneous Notes" of "Little Dai Li". "Chao Affairs" and "Employment", "Ability" and "Four Systems of Mourning Clothes" also have quite similarities. If it is said that Xiao Dai deleted the big Dai in order to 'remove its burdensomeness', it would not be able to explain this phenomenon.

Author: Xishan Qin 2005-8-10 22:02 Reply to this statement

36 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Xu Shen's "Five Classics of Differences" has repeatedly quoted the "Record", but it is not called 'Da Dai' or 'Xiao Dai', but 'Li Dai' or 'Da Dai'. Mr. Hong Ye believes that there may have been "Li Dai Ji" at first, and then "Da Dai Ji". Because of the large number of articles included, it is called "Da Dai Ji". 'Great Dai Li', as well as 'expanding Dai Li'. At the end of the Eastern Han Dynasty, Zheng Xuan wrote "Three Rites Note", and "The Book of Rites" took "Xiao Dai Li", which is today's "Book of Rites". Zheng Xuan was a famous master of scripture, and the Book of Rites got rid of the vassal status of the scriptures and jumped alongside the Zhou Rites and Rituals. "Da Dai Li" plummeted, although there was Lu Wei of the Northern Zhou Dynasty to make a note for it, but few people passed on it, and most of it died in the Tang Dynasty, only 39 articles remained.

2. The classification and author of the Book of Rites

The forty-nine articles of the "Book of Rites" are complex in content, and Kong Yingda's "Book of Rites and Justice" quotes the "Zheng Catalogue" into nine categories:

1. Sixteen general treatises: "On the Tan Bow", "Under the Tan Bow", "Liyun", "Yuzao", "The Great Biography", "Xueji", "Jing Interpretation", "Mourning Gongwen", "Zhongni Yanju", "Confucius Idle Residence", "Fang Ji", "Zhongyong", "Table Record", "Tie Yi", "Confucianism", "University"

2. Eleven articles on mourning clothes: "Zeng Zi Asks", "Mourning Clothes Notes", "Miscellaneous Notes", "Miscellaneous Notes", "Funeral Notes", "Funeral Records", "Funeral Questions", "Funeral Questions", "Funeral Clothes", "Intersection", "Three Years of Questions", "Four Systems of Mourning Clothes"

3. Seven articles of auspicious rites, "Guanyi", "Duyi", "Township Drinking Righteousness", "Shooting Righteousness", "Yanyi", "Hiring", "Throwing Pot"

4. Six articles of the system: "Qu Lishang", "Qu Lixia", "Royal System", "Rituals", "Shaoyi", "Deep Clothes"

5. Four rituals: "Suburban Special Sacrifice", "Sacrifice Law", "Sacrifice Righteousness", "Sacrifice System"

6, Mingtang Yin and Yang II: "Moon Order" and "Famous Hall"

7, the son of the law of the first article: "King Wen Shizi"

8. Sub-law: "Internal Rules"

9. Music Notes: "Music Notes"

The forty-nine articles did not come from the hands of one person, and the authors of each article and scholars have quite different opinions. "Hanshu Art and Literature Chronicles" Etiquette "Record" One Hundred and Thirty-one Articles' After Work Gu Self Note: 'Seventy Sons After the School Reporter also. It is believed that it was written by the disciples of Confucius, but the specific author of each article is not mentioned. "Historical Records of the Confucius Family" says that "Zi Si wrote "The Mean"". The Book of Sui and the Book of Music quoted the Liang Dynasty scholar Shen Yuezhi as saying: "The Moon Order" takes "Lü's Spring and Autumn Period", "Zhongyong", "Table Records", "Fang Ji", and "Tie Yi", all of which are taken from "Zi Sizi", and "Music Records" takes "Gongsun Nizi". Kong Yingda's "Rites and Justice" said: "The Mean is written by Zi Siling, and "Tie Yi" is written by Gongsun Nizi. Zheng Kangchengyun: "Moon Order", revised by Lü Buwei. Lu Zhiyun: "The Imperial System", recorded by Dr. Han Wenshi. The rest of the texts are like this, but they do not know all the people who are remembered. ‘

However, some scholars believe that the Book of Rites is a work of the Western Han Dynasty. For example, the Three Kingdoms Wei Zhangyi's "Shangguang Yabiao" said that it was "Lu Ren's uncle Sun Tong wrote the "Book of Rites", and Xu Jian's "Beginner's Record" said that it was written by Hou Cang, a Western Han Dynasty etiquette scholar. There are also scholars who believe that the basic material of the "Book of Rites" comes from the disciples of the Seventy, but it has been processed or messed up by Han Confucianism, such as Lu Deming's "Classic Commentary and Narrative": "The Book of Rites, the disciples of Confucius co-wrote what they heard, thinking that this record will make future generations Confucianism have their own gains and losses. Zhao Kuang's "Spring and Autumn Collection of Biography" said: "The articles of the Book of Rites, or written by the last disciples after Confucius, or privately discussed by the Confucians in the early Han Dynasty in order to purchase gold, are all about the Spring and Autumn Period. He Yisun's "Eleven Classics and Questions" said that "The Book of Rites" Confucius said, "The seventy-two sons wrote a record of what they heard, and the records of the Confucian records of the Qin and Han dynasties were compiled. ‘

Mr. Shen Congwen, a close friend, has been engaged in cultural relics work for a long time, and he judged the age of the "Book of Rites" from the system reflected in the tombs of the Zhou, Qin and Han dynasties. He said: 'The tombs issued, in which the system is not in accordance with those of the Han Dynasty, are proved by the Book of Rites; All those who are in the Spring and Autumn Period and the Warring States Period are all in accordance with the "Book of Rites"; It proves that the book "Book of Rites" will be completed in the Warring States period, and it should not belong to the Han people. (Quoted in "Gu Jiegang's Essays on Academic Culture", p. 176) The controversy over the author and chronology of the Book of Rites has been protracted for a long time, and it cannot be determined for a long time. The author believes that the contents of the "Guanyi", "Duyi", "Township Drinking Righteousness", "Shooting Yi", "Yanyi" and "Hiring" that belong to the "auspicious rites" in the "Book of Rites" are attached to the "Rites"; The articles belonging to the "mourning clothes" and "rituals" are also consistent with the funeral rites of the "Rites"; Therefore, their age should be inseparable from the "Liturgy". "Qu Li", "Ritual Instruments", "Shaoyi", "Deep Clothes", "Music Notes", "Internal Rules" and other articles, scholars believe that they are the works of Confucian disciples. The dating of the various articles of the 'General Theory' has been disputed.

In recent years, a number of Confucian documents have been unearthed from the Chu Tomb of No. 1 Guodian in Jingmen, Hubei Province, among which the article "Tie Yi" is basically the same as the present "Book of Rites: Tie Yi". In addition, there is an article "Sexual Pretensions", in which the words "sexual pretensions, destiny descends from heaven" are consistent with the meaning of Zisi's "The Mean", "The Mandate of Heaven is sexual, and the recklessness is the Tao", which proves that Shen Yue's "The Mean", "Epigraph", "Fang Ji", and "Tie Yi", all take "Zi Sizi"'s statement is generally credible. Interestingly, the Shanghai Museum purchased a batch of smuggled Chu bamboo books from Hong Kong, including not only "Tie Yi" and "Sexual Pretension", but also "Confucius's Idle Residence" in "The Book of Rites" and "Wuwang Jian" in "The Great Dai Li Ji". The text of the two batches of Chu Zhushu is the same or similar to the text of the "Book of Rites" of Dai Dai, or there are many places that can confirm each other. Based on this, it can be inferred that the articles of the 'General Theory' should be the "reporter of the Post-Seventy Sons Institute" as Ban Gu said, and they are also the documents of the pre-Qin period ("The Age of Guo Dian Jian and the Book of Rites", in Chinese Philosophy, vol. 21).

Author: Xishan Qin 2005-8-10 22:02 Reply to this statement

37 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

3. The humanistic thought of the Book of Rites

The soul of ritual is the humanistic thought since the Western Zhou Dynasty. Due to the limitations of the style, the "Rites" has little to do with the ideas to be expressed. The Book of Rites gives a fairly full discussion of this. The author often highlights the human-centered stance through the narration of certain historical events. The writing is vivid, eloquent, and has a strong appeal. Here are a few examples of what "Tan Gong" touches.

In the Yin Dynasty, the customs of 'human martyrdom' (burial of living people) and 'human sacrifice' (sacrifice of people) prevailed. By the Zhou Dynasty, due to the rise of humanistic thought, this custom was generally suppressed, but it still existed. Therefore, one of the basic tasks of the Lijia is to continue the struggle against this barbaric custom. After the Qi State Doctor Chen Zicheke died in Weiguo, his wife and the housekeeper were ready to be buried alive. Chen Ziche's younger brother Chen Zikang went to the mourning of the country, and after hearing the news, he resolutely opposed it, thinking that 'it is indecent to be buried with martyrdom!' In order to put an end to this act, he said to Chen Ziche's wife and the housekeeper, "If you must be buried with a living person, you are the most suitable person!" Chen's wife and others had to give up. Coincidentally, there was a man named Chen Qianxi, who asked his son to make a big coffin before he died, and let the two maidservants be buried on his left and right. After Chen Qianxi's death, his son did not do what he asked, saying: 'It is indecent to be buried with martyrdom!' This is the attitude of the Lijia towards the funeral.

The etiquette family attaches great importance to the emotions between people, and believes that it is one of the important symbols for judging the gains and losses of politics. A soldier defending the city in the Song State died, and Sicheng Zihan 'wept and mourned'. The spies of the Jin State went back to report the situation, believing that it showed that the rulers of the Song State must have won the hearts of the people, so they must not attack. Confucius admired the spies of the Jin Kingdom because he understood that the support of the people was the key to the victory or defeat of the war. On the contrary, when the Jin doctor Xun Ying died and was not yet buried, the Duke of Jin Pinggong drank and had fun, and asked the musician Shi Kuang and his close minister Li Diao to accompany him. Du Rong angrily stepped forward to punish Shi Kuang and Li Tiao's failure to persuade the monarch, and Jin Ping was ashamed and said that he would always remember Du Xuan's advice. This distinct people-oriented stance is evident in the Book of Rites, and the caring gaze extends to the ordinary people at the lower classes. There was a drought in the country of Lu, Mu Gong according to the traditional customs, to expose to the sun (wang), the spine is bent, the face to the sky of the disabled, the ancients believed that the heavens pity the people, afraid that the rain will pour into their nostrils, so it does not rain. Later, he had to expose the witch who was in charge of praying for rain. The county criticized Mu Gong for 'abusive' and 'sparse (broad)', and put a stop to this cruel and inhumane act.

The Lijia are opposed to unjust wars, especially the killing of innocents in war. The Wu army invaded the state of Chen, cut down the trees of the shrine of the state of Chen, and killed the people suffering from infectious diseases. Dazai, of the Kingdom of Chen, accused, "Since ancient times, the armies of other countries have not cut down the trees of shrines, killed the sick, or captured old people with gray hair, in order to show humanity." Now you are even killing the sick, which can be described as a 'teacher of killing the sick.'" 'The House of Rites advocates special courtesy for those who have given their lives in the defense of justice. Lu Guo young man Wang Ji died in battle to defend the motherland. In ancient times, the death of a minor was called 'mourning', and the mourner was not allowed to perform adult funerals. But the Lu people decided to make an exception and mourn for it. Confucius was very much in favor of it, saying that since he was 'able to fight to defend the society', he should use the rites of passage.

"The Book of Rites" is full of the brilliance of the cultural care of the Lijia family. The most famous is the section 'Confucius crosses Mount Tai' in the "Tan Gong", in which a woman's father-in-law, husband and son are all killed by tigers, and still refuse to leave the wilderness, because only here is there no harsh government. Confucius said to his students with emotion, 'Harsh government is fiercer than a tiger'. This sentence of Confucius became an ideological weapon for later generations to oppose **** and excessive taxes.

4. Philosophy and aphorisms

The book "The Book of Rites" also extensively discusses the nature, theory, and application of rites, which is rich in philosophy and leaves precious ideological resources for future generations.

"Rites and Fortunes" discusses the origin of rites and the evolution of the ritual system, and divides the politics of the five emperors and three kings into two stages: 'Datong' and 'well-off'. Confucius's exposition on the world of great harmony shows the blueprint of Confucian ideals, and Hong Xiuquan, Kang Youwei, Sun Yat-sen, etc. have all been influenced by the idea of 'the world is for the public', and they all have the shadow of the world of great harmony in their ideal country.

"Music Notes" is the earliest work of music theory in China, which puts forward important views such as "music is in the heart", "music comes from the middle, and etiquette comes from outside", "the sum of heaven and earth for musicians", "the way of sound and politics", and "music is like virtue".

Xueji is the earliest systematic description of the education system, teaching content, and educational theory in China, and puts forward a series of teaching principles such as the dominant position of teachers in teaching, teaching and learning, teaching according to time, heuristic teaching, and step-by-step progress.

The "Commentary on the Scriptures" explains the different goals of the Six Classics in education, "Poems" teaches people to be gentle and generous, "Shu" teaches people to be accessible and knowledgeable about history, "Music" teaches people to be broad and tame, "Yi" teaches people to be clean and subtle, and "Rites" teaches to make people frugal and respectful; The teaching of "Spring and Autumn" makes people know the style of history. If the Six Classics fall into disrepair, the people will be foolish, false, extravagant, thief, annoying, and chaotic.

Author: Xishan Qin 2005-8-10 22:02 Reply to this statement

38 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization" "The Imperial System" is a miscellaneous collection of ancient annotations of the Six Classics by Emperor Wen of the Han Dynasty, which is intended to profit and benefit the system of the Xia, Shang and Zhou dynasties, so as to determine the law of one king. The chapter describes the system of knighthood by the king, the establishment of feudal states, the division of officials, the appointment of court patrols, well fields, education and punishment, performance evaluation, taxation and tribute, funeral sacrifices, and the selection of scholars for the elderly.

The "Lunar Order" is compiled from the first chapter of the 12th epoch of the "Spring and Autumn Period of the Lü Family", which not only completely describes the astronomy, meteorology, and phenology of December of the year, but also arranges the government decrees and agricultural affairs of the four seasons and December in accordance with the theory of yin and yang and the symbiosis of the five elements.

The Book of Rites is full of aphorisms that have been recited through the ages, and it is catchy and easy to memorize and quote, which is one of the important reasons why the Book of Rites has been circulated. For example:

Don't be disrespectful, just think, settle down, and settle the people. (Qu Li)

There is no need to get money, and there is no need to avoid difficulties. (Qu Li)

In the Chaoyan Dynasty, the Chaoyan is inferior to dogs and horses. (Qu Li)

The way of the university is in Mingde, in being close to the people, and in stopping at perfection. [The University]

Gentlemen are cautious. [The University]

Rich house, Derun body. [The University]

A gentleman does not lose his footing in others, does not lose his luster in others, and does not lose his mouth in others. (The Table)

Lip service but not to the truth, resentment and body. (The Table)

The villain is drowning in the water, the gentleman is drowning in the mouth, and the adult is drowning in the name, all of which are blasphemous. ("The Bondage")

The people take the king as their heart, and the king takes the people as their body. ("The Bondage")

Confucianism does not treasure gold and jade, but faithfulness is treasure; Don't pray for land, righteousness for land, don't pray for accumulation, and multiliteracy for wealth. (Confucianism)

It is not deep but high, and it is more than less. (Confucianism)

Eagerness to learn is close to knowledge, practice is close to benevolence, and shame is close to courage. (The Mean)

If everything is prepared, it will be established, and if it is not prepared, it will be wasted. (The Mean)

One person can do a hundred, and a person can do a thousand. (The Mean)

Erudition, inquiry, prudence, discernment, and practice. (The Mean)

The gentleman respects virtue and learns, to the vast and subtle, extremely wise and modest; Review the old and learn the new, and be generous and respectful. (The Mean)

A gentleman is noble and despises himself, and he puts others before himself. ("Fang Ji")

If you are good, you will be called a person, and if you are wrong, you will be called yourself. ("Fang Ji")

To govern the people in peace, don't be good at courtesy. (Commentary)

Internal strife is not reconciled, and external troubles are also refuted. (Miscellaneous)

Zhang is not relaxed, and the civil and military can also. Relaxed but not relaxed, civil and military for the also. One piece and one relaxation, the way of civil and military affairs. (Miscellaneous)

The gentleman is happy to do it, and the villain is happy to get what he wants. (Music Notes)

If the jade is not cut, it will not be made. People don't learn, they don't know. ("Learning")

Teaching and learning go hand in hand. ("Learning")

The road is also a trip to the world. (Rites and Fortunes)

In ancient China, the ideas and aphorisms of the Book of Rites were well-known and passed down from generation to generation, becoming the guidelines for people to stand up and do things. Even the illiterate public can be familiar with many of the aphorisms in the Book of Rites, which is the charm of the Book of Rites.

5. The Circulation and Influence of the Book of Rites

The text of "Rites" and "Rites of Zhou" is ancient and mysterious, and the content is complicated and boring and difficult to read. The text of the Book of Rites can always be connected with the Zhou Rites and Rituals, and is considered to be a bridge to open up the Zhou Rites and Rituals; Its content can explore yin and yang, exhaustive analysis of physics, push the life, and then go to the self-cultivation and family, and the people's daily use. It can not only distinguish between strict etiquette and music, but also study the details of the degree. Therefore, since the Han Dynasty, it has always been enjoyed by scholars.

The great Confucians of the Song Dynasty all admired the "Book of Rites". Cheng Hao believes that the "Book of Rites" is mostly transmitted to the Holy Gate, "such as the Book of Music", "The Book of Learning", "The University", etc., which are beyond discussion; "Tan Bow", "Table Record", "Fang Ji" and the like, are also very reasonable, but those who know the words choose them. For example, "The Royal System", "Rites and Fortunes", and "Ritual Vessels", his books also convey ancient meanings. Zhu Xi said: "Da Dai Li" is redundant, and its benefits have been picked by Xiao Dai to make "The Book of Rites". In fact, it is said that the Book of Rites concentrates the essence of the ancient text. Zhu Xi picked up "Qu Li" and other articles, and wrote 15 articles of "Learning Rites", which were included in the "Interpretation of the Book of Rites".

Ming Confucian Ke Shangqian said, "Qu Li", "Nei Zhi", and "Shao Yi" are the titles of the "Ancient Rite Classics", and said: "Qu Li" and "Don't be disrespectful" four words, which are the maxims of the ancient emperors. The teaching of the "Internal Rules" is that the first king established the great virtue of father and son, husband and wife. The way of teaching the son must have the gift of "Shaoyi", the teaching of the foreign master is detailed, and the ancient scriptures are also, and the filial piety teaching book is extended to the eldest and younger, friends Erlun, all of which are in the "Shaoyi". (Commentary on the Complete Classics of Quli: Self-Introduction)

Zhu Sheng said: "Etiquette, Jingye, the system of famous objects; The Book of Rites conveys its meaning. If there is no ancient transmission, it is difficult to ask for the number, but if it is because of its righteousness can be known, so that the scholars are dedicated to seeking the meaning of the ancient sage's production, and through the rest, this subject has to give up the scriptures and seek to pass on it. (Examination of the Scriptures, Vol. 139)

Yu Ji said that in the book "Book of Rites", "Zengzi and Zi Si Taoism are passed on." If you don't learn this, then "Yi", "Poems", "Books", and "Spring and Autumn" are not easy to learn', and the testament of Yao, Shun, and three generations said, "There is nothing to ask for." (Jingyi Kao, vol. 139).

Emperor Taizong of the Tang Dynasty ordered the son of the country to sacrifice wine Kong Yingda and others to make new arrangements for the five classics such as "Yi", "Poems", "Books", "Rites", and "Spring and Autumn" to give lectures. Among them, the most striking phenomenon is the replacement of the "Rites" with the "Book of Rites". Kong Yingda gathers the strengths of southern and northern studies, widely collects old texts, and the words are rich and rich, just like casting copper in the mountains, boiling the sea as salt, providing scholars with rich information. Tang took the 'Nine Classics' as scholars, and divided the Nine Classics into three classes according to the number of words: "The Book of Rites" and "Zuo Chuan" were the major classics; "Mao's Poems", "Zhou Li", and "Ram" are the classics; "Zhou Yi", "Shangshu", "Etiquette", and "Hongliang" are small classics. Because the text of the "Book of Rites" is less than that of the "Zuo Chuan", and the text is relatively shallow and close, Confucian scholars read the "Book of Rites" more than the "Zuo Chuan", which makes the study of the "Book of Rites" prosperous. Wang Anshi abolished the "Book of Rites" in the imperial examination and saved the subject of the "Book of Rites", which further overwhelmed the "Book of Rites".

Another reason for the rising status of the Book of Rites is the manifestation of the "University" and "The Mean" in the academic circles. In order to establish the Confucian system of sacred learning and Taoism, Han Yu excavated the "University" and "Zhongyong" from the "Book of Rites", which were considered to be "scriptures" as important as "Mencius" and "Book of Changes", and "became the source of Taoism in thousands of worlds" (Chen Lan's "Collection of Rites: Self-Introduction"). Song Ru sang and Han said, and Zhang Zai said: "The Mean" and "University" are from the Holy Gate, and there is no suspicious person. Zhu Xi believed that the "University" was "the door to virtue for beginners", and the "Mean" was "the book of Confucius teaching the mind", and extracted them from the "Book of Rites", and together with the "Analects" and "Mencius", they were called the "Four Books", and parallel to the "Six Classics", thinking that the heart of heaven and earth, the life of the people, the inheritance of the former saints, and the peace of all generations. From the second year of Yuan Huangqing, the examination subjects must be in the "Four Books", and the "Four Books" became a must-read book for scholars.

The most important work in the study of the Book of Rites in the Song Dynasty is Wei Xiang's Collection of Rites. This book also takes Zheng Note, Kong Shu, and Lu Deming's "Classic Interpretations", and absorbs the theories of one hundred and forty-four schools, removes the turnips, summarizes the key points, and is detailed and clear, so that readers can 'because of the shallowness and depth of the sayings, the purpose of the scriptures, the details and degrees, the essence and rationality, and the ability to penetrate and exhaust the fullest' ("The Collection of Rites: Self-Introduction").

Yuan Confucian Chen Lan wrote 30 volumes of "The Collection of Rites", which is also known as "The Collection of Rites of Yunzhuang" because of Chen's name Yunzhuang. This book is simpler than Wei Xiang's book, but it loses its ancient meaning, so that it can be deduced from empty words, and there are many mistakes. In the twelfth year of Yongle in the Ming Dynasty, Hu Guangfeng revised the "Five Classics", of which the "Book of Rites" adopted a total of 42 Confucianism, which was valued by scholars for a while.

The important works of the Qing Dynasty's "Book of Rites" include "The Book of Rites", Nalan Xingde's "Commentary on the Book of Rites", Li Guangpo's "Notes on the Book of Rites", Fang Bao's "Analysis of the Book of Rites", Zhu Shi's "Compilation of the Book of Rites", Zhu Bin's "Compilation of the Book of Rites", Sun Xidan's "Collection of Explanations of the Book of Rites", etc. Among them, Sun Xidan's "Collection of Rites" is the highest achievement, this book has extensive reference to the sayings of various families since the Song and Yuan dynasties, and the ancient meaning of invention is superimposed, and new insights are stacked, and readers can refer to it.

Author: Xishan Qin 2005-8-10 22:02 Reply to this statement

42 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized

●The beginning of the crown ceremony: the crown ceremony

Ancient Chinese Etiquette and Civilization No. 9

The beginning of the crown ceremony: the crown ceremony

In the ancient clan society, there was a kind of 'Chengding ceremony' that was popular. Minors in the clan may not participate in production, hunting, or warfare, and the clan has the responsibility to nurture and protect them. However, after they reach the age of adulthood, the clan has to test their physique and production and war skills in various ways to determine whether they can qualify as full members of the clan. With the development of society, the Chengding ceremony disappeared in most areas, and Chinese Confucianism saw its rational core and processed it into a 'crown ceremony' as one of the important parts of life etiquette. The "Rites" has an article "The Ceremony of the Crown", which records in detail the detailed rituals of the son of the scholar holding the crown ceremony. The "Book of Rites" has an article "Guanyi", which explains the meaning of the crown ceremony.

1. Those who are adults will be obliged to be honored as adults

The year of the crown ceremony, that is, the age of entering adulthood, has a certain degree of exquisiteness. Confucianism believes that human growth is inseparable from learning, and different age groups have different learning contents. "The Book of Rites: Internal Rules" says that at the age of six, he teaches the name of number and the four directions; At the age of eight, he taught to be polite and honest; At the age of nine, he taught Shuowang and sixty Jiazi; At the age of 10, he left his family and lived away from home, learning from his teacher the 'calligraphy' (writing) and the 'Yuyi' (etiquette for serving the elderly), as well as the relevant etiquette chapters and daily responses. At the age of thirteen, he studied music, recited the Book of Songs, and practiced a dance called the spoon (Wen Wu); After the age of fifteen, he is called 'Chengtong' and practices a dance called "Xiang" (a martial dance with gange as a prop), as well as archery and imperial chariots. After seven years of study, that is, at the age of twenty, one already has a certain foundation of cultural knowledge, and the flesh is strong, the body is mature, and can face the society independently. After adulthood, you have to enter a higher level of learning, and the content of learning is specifically recorded in the "Book of Rites and Internal Rules".

When people are adults, why do they have ceremonies? What does it mean? The Book of Rites says: "Those who are adults will be responsible for the rites of adulthood." Those who are responsible for human etiquette will be responsible for the courtesy of a son of man, a brother, a minister, and a lesser person. Will the four of them be responsible for the behavior of others, can their etiquette not be serious? It can be seen that the purpose of holding this ceremony is to remind those who perform the crown ceremony: from now on, they will be transformed from the 'sons' who have no responsibility in the family to adults who have officially stepped into the society, and only those who can practice the virtues of filial piety, loyalty, loyalty, and obedience can become qualified sons, qualified younger brothers, qualified subordinates, qualified juniors, and become various qualified social roles. Only in this way can one be called a human being and be qualified to govern others. Therefore, the crown ceremony is 'the etiquette of demanding a person with the rite of passage'.

Second, the day of the day, the guest, so the crown is also

Since the crown ceremony is so important, it will be reflected in the ceremony in a special way. First of all, the day of the crown ceremony should be chosen in the form of a divination, and it should not be arbitrarily decided. The ritual festival that chooses an auspicious day is called 'Zheng Day'. The reason why the crown ceremony should choose an auspicious day, "Guanyi" said that it is to 'seek its eternal auspiciousness', and I hope that the crown will have a good start from now on.

The crown ceremony is the coming-of-age etiquette of the heir of the family, and it is a major event related to the inheritance and development of the family. In ancient times, such a solemn ceremony had to be performed in the family temple. "Guanyi" explains: "Those who do in the temple respect things, respect things and do not dare to be good at important things, and do not dare to be good at important things, so they are inferior and respect their ancestors." It has the meaning of bowing in the name of the ancestors, which is the meaning of "the crown and the wife must be sued (sue the temple)" as stated in the "Book of Rites: King Wen's Son".

After the date is set, as the host of the crown ceremony (the father of the person who will be crowned), he must notify his colleagues and friends three days in advance and invite them to come to the ceremony. This ritual is called 'precepts', and precepts mean to inform and inform.

Again, the master selects a respectable person from among the reported wingmen to be the crowned guest of honor through the method of divination, and this ritual is called 'Xiaobin'. On the day of the crown ceremony, the guest must be present, otherwise the ceremony cannot be completed, so once the candidate is determined, the host must go to the guest's home one day in advance to make a special invitation. In addition, a 'liker' will be specially invited, that is, an assistant who will assist in the crowning of the guests. Determining the crown day and the candidate for the guest by divining the Zheng Zheng is a solemn performance, so the "Guanyi" says: 'The ancients, the crown ceremony is the day and the guest, so respect the crown. Respect for the crown is so important, and heavy etiquette is also for the country. ‘

Three, three plus Mizun, plus there is also success

The main part of the crown ceremony is to add three kinds of crowns, such as the cloth crown, the leather crown, and the knight to the head of the crown. The cloth crown is actually a piece of black cloth, according to legend, the ancient times with white cloth as the crown, if there is a sacrifice, it is dyed black, so it is called the cloth crown, this is the original crown. The crown ceremony is to educate young people not to forget the hardships of their ancestors. The nobles of the Zhou Dynasty no longer wore cloth crowns in their lives, so they were put aside after the crown ceremony. The second is to add a skin ben, the shape of the leather ben is similar to the melon skin hat of later generations, sewn with white deerskin, and worn with the court clothes, the status is better than the cloth crown. Finally, add Jue Ben, 'Jue' through 'Finch', the material used in Jue Ben is similar to the color of the finch head (red and reddish), hence the name. The knight is worn on solemn occasions such as the sacrifice of the king of the co-organization, and the status is the most respectful. Three crowns, the lowest status of the cloth crown in the front, the status of a slightly more respectful skin in the second, and the jue Ben in the last, each more respected, is a metaphor for the crown of the virtue can increase day by day, so "Guanyi" said: 'Three plus Mizun, plus there is success. ‘

Author: Xishan Qin 2005-8-11 19:54 Reply to this statement

43 Re: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Before the crowning, the three crowns are placed in three bamboo vessels, held by three priests, and they stand down from the second step of the west staircase. The crowned person has a special seat in the hall, and his position varies according to his status. The seat of the eldest son is located on the upper steps, and the seat of the eldest son (the half-brother and half-brother of the eldest son) is located in the north-east of the hall. The face of the hall is facing south, there are two steps in the east and west in front of the hall, and the east step is for the master to go up and down the hall, so it is called the main step, also called the step; The west step is for guests to go up and down the hall, so it is called the guest step. "Rites and Rites" says: "The son-in-law is crowned in the throne, and the heir is also replaced." ''Writing' means to manifest, 'generation' is to replace, and above the rank is the position of the master, so that the eldest son is crowned here, which is intended to highlight his qualification to replace his father's position in the family in the future.

Before crowning, the praiser combs the hair of the crowner, and then wraps the hair with silk to make all preparations. In order to show cleanliness, the guests must first go to the west step to wash their hands, then go up to the hall and sit down in front of the crowner's seat, straighten the silk wrapped around the crown's head with their own hands, then get up, walk down the steps from the west steps, take the cloth crown from the hand of the commander, walk to the seat of the crowner, first straighten his countenance, and then give a congratulatory speech: 'The month and the time are auspicious, now I will begin to crown you.' Abandon your childish heart and nurture your adult virtues. May you live a long and auspicious life and increase your blessings. After wishing him to finish, he put on a cloth crown with his own hands. Then the assistant will tie the crown for the crowner. The crown person enters the room, takes off his clothes, and changes into a Xuanduan costume matching the cloth crown and leaves the room, facing south, to show the guests.

The etiquette of the second and third plus rites is basically the same, except that for the second crown, the guest has to walk down two steps from the west steps; For the third coronation, you have to go down three steps, because Ariji, who holds Piben and Jueben, stands in different positions. In addition, the congratulatory message for each crown changes slightly, but the meaning is the same, which is nothing more than to encourage the crowned person to abandon the young and playful and lazy heart, and establish the ambition to enter the moral industry. This is the heartfelt wish of the seniors to the champion, and it is an important part of adult education. After the congratulatory speech, the champion must answer. After each crown, the champion has to go into the room to change into the corresponding costume, and then go out of the room to show the guests.

It is not difficult to find that one of the important contents of the crown ceremony is to educate the body, color, and rhetoric, which has a deep meaning. "Guanyi" says: "The beginning of etiquette and righteousness lies in the right appearance, the same color, and the right words." The appearance is positive, the color is uniform, and the rhetoric is followed by etiquette and righteousness, so as to be the monarch and minister, the father and son, and the elder and young. Monarchs and ministers, fathers and sons, elders and children, and then etiquette and righteousness. Man is distinguished from beasts because he knows manners, and etiquette is based on good looks, dignified expressions, and deferential speech. To be responsible for the rite of passage, we must first begin with the education of the body, color, and rhetoric, and only in this way will the praiser and the guest take the trouble to comb their hair, straighten the silk scarf, and let him show his physical appearance. "Guanyi" says that 'the crown is the beginning of the ceremony', which is exactly what it means. Liu Xiang said in "Shuo Yuan" that the meaning of the crown ceremony lies in 'cultivating virtue in the heart and being courteous on the outside', which is 'both cultivating virtue and uprightness', and quoting Confucius's words: 'Correct dress, respect its gaze, as if people are afraid of it, and it is not powerful but not fierce?' That's a lot of purpose.

After the completion of the Sanjia ceremony, the ceremony of the li-crowned person is held. The crown's seat was on the west side of the door of the hall, and the guests offered a toast to the crowner and gave a congratulatory speech: 'The sweet liquor is mellow, and the best preserved wine is fragrant. Please bow down and offer preserved food and liquor to lay down your blessings. Inherit the blessings of heaven, and never forget the years of longevity. The crowner drank according to the prescribed etiquette, then got up and left the table, and thanked the guest for the successful completion of the crown, and the guest returned the salute.

Fourth, the crown is the word, and the way of adulthood is also.

The ancients had surnames, names, and words, such as Du Fu's surname Du and Mingfu, and the words are beautiful. Zhuge Liang's surname is Zhuge , his name is bright, and his name is Kongming. According to the Book of Rites, in ancient times, three months after the birth of a child, the mother carried him to see his father, and the father named it "cough (hai)", which means to take the child's right hand and gently scratch his chin with his index finger. Twenty years later, when the child grows up, the guest will choose another symbol for him at the crown ceremony.

The name is taken in addition to the name to show respect for the name given by the father. In ancient social interactions, only elders could call their juniors or the venerable to the inferior. Between the peers and the younger generations to the elders, they should be commensurate with each other to show respect, otherwise it is rude. In other words, 'words' are used in adult communication, so "Guanyi" says: 'The crown and the word are also the way of adults.' ‘

There is a strict ritual for the guest to take the word for the crowner. Zhengbin descended from the west staircase and stood facing the west order, facing east. The master descended from the east staircase and stood facing the east order, facing east. The crown man stands on the east side under the west steps, facing south. The guest of honor took the inscription for the crown and gave a congratulatory speech: 'The etiquette has been prepared, on this auspicious day of the month, announce your inscription. Your words are beautiful, and they should belong to a handsome man. Where it is suitable is blessed, may you keep it forever. Your name is 'Bo Moufu'. 'The first word of the Zhou Dynasty indicates the ranking, and is represented by Bo, Zhong, Shu, and Ji, depending on the situation; The last word 'fu', or 'father', is an honorific title for men; The 'character' in the middle is generally related to the meaning of the name, such as Kongqiu, the word Zhong Ni, Zhong is the rank, Ni and Qiu correspond, Qiu is the hill, Ni is the Nishan, is the place where Confucius was born. The last character can be omitted, so the character of Confucius can usually be called Zhongni.

Author: Xishan Qin 2005-8-11 19:54 Reply to this statement

44 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

At present, few people in mainland China have taken words anymore, but in overseas Chinese areas, as well as cultural people in Han cultural circles such as South Korea and Japan, the trend of taking words is still popular.

5. Meet the Venerable and the Elder as a rite of passage

After the crown ceremony, the crown bearer should pay a visit to the relevant elder. Descend from the west steps, turn east, and go out of the east wall of the court, facing north, to meet the mother who is waiting here, and offer dried meat as a sign of respect. After receiving the mother's bow, she was ready to leave, and the crown was bowed and the mother bowed again. In this process, the crown of the son only bowed to the mother once, but the mother bowed twice, which is the ancient woman's worship of adult men, called 'chivalrous worship', this ritual has been lost in our country today, but it is still preserved in Korea.

The crown went to see his relatives who were standing at the bottom of the hall. Relatives bow again to the crowner, and the crowner returns the salute. Then he went out of the temple gate and entered the dormitory door to see his aunt and sister, and the ritual was the same as seeing his mother. The person who crowns the crown visits his mother, brothers, etc., means that he will meet at home as a rite of passage, so the "Guanyi" says: 'See the mother, the mother worships it; See in brothers, brothers worship them; Adults and courtesy. ‘

The crowned person went home and took off his knightly robes, changed into a Xuan Guan, Xuan Duan and a finch knee cover, held a pheasant in his hand, and went to meet the king. When meeting, the pheasant should be placed on the ground and not handed over to the monarch with his own hands, because it is a courtesy between His Holiness and His Holiness to give and receive it with his own hands. After the ceremony, the pheasant went to visit Dr. Qing and Mr. Xiang respectively. The so-called 'Mr. Xiang' refers to the doctor who has retired and returned to his hometown. This is the first time that the champion has visited the monarch, the township doctor, and the township gentleman as an adult, so the "Guanyi" says: 'Xuanguan, Xuanduan, lay the foundation in the king, so he saw the township doctor, the township gentleman, and the adult to see also. ‘

After the crown greets the elder, the host rewards the guest with wine, and uses a gift. The so-called 'gift of one offering' includes offering, sorrel, and reward, that is, the host first toasts (offering) to the guest, and the guest returns the gift (酢) with wine, and the host first drinks himself, and then pours the wine and then respects the host (reward). In order to express his gratitude to the guests, the host presented him with five silk horses and two deer skins. At this end of the crown ceremony, the guest took his leave, the host sent it to the door, bowed again, and sent someone to bring the ceremonial figurines containing the meat to the house of the main guest.

When the township doctor and the township gentleman meet with the champion, they should teach the champion. How to teach, the "Shiguan Li" does not mention. Fortunately, the "Chinese Jin Language" has a detailed record of Zhao Wenzi's visit to Zhuqing after performing the crown ceremony, which can make up for the loss of the "Shiguan Ceremony". Zhao Wenzi first went to see Luan Wuzi (Luan Shu), and Wuzi said: "I have worked with your father Zhao Shuo, he is a bit flashy, I hope you will pay attention to pragmatism in the future." Then he went to Fan Wenzi (Fan Xie), and Wenzi said, 'From now on, you must know how to guard against fear.' A virtuous person is always more cautious when he adds grace, and only a person who lacks virtue will be arrogant because of his grace. Then he went to Han Xianzi (Han Ju), and Xianzi said, 'Remember! At the beginning of your adulthood, you should be good, and you should continue to enter the state of goodness from goodness, so that the bad will not be able to get close to you. If you can't be good from the beginning, and you keep moving from unkindness to even more unkindness, then goodness will not be with you. Just like the growth of plants and trees, things always follow the same kind. A person has a crown, just like a palace with walls, which must be repaired diligently. What else can I say? He went to see Zhi Wuzi (Xun Gang) again, and Wuzi said: "Children should remember: Your great-grandfather Zhao Chengzi's literary brilliance, grandfather Zhao Xuanzi's loyalty, can you forget!" Children should remember: With Zhao Xuanzi's loyalty, coupled with Zhao Chengzi's literary brilliance, there is no unsuccessful service to the monarch. Finally, when I went to see Zhang Meng, I first recounted the teachings of the previous ones, and Zhang Meng said: "They said it so well! If you listen to Luan's words, you can reach the realm of Fan Xie's teachings, you can carry forward Han Jue's admonitions, and you can achieve consummation in the future. It would be nice if you kept in mind what Zhigang said. This is all the yin virtue of the previous king nourishing you! The close relationship between the crown ceremony and education can be seen here.

6. Crown rites in ancient societies

The Zhou Dynasty implemented a patriarchal system with the primogeniture system as the core, and when the reigning emperor died, the eldest son could ascend the throne regardless of his age. However, as long as the new king who ascends the throne is not an adult, he cannot rule the court. For example, when King Wu of Zhou died, King Cheng was still in infancy, and although he entered the unification, he did not have the ability to govern himself, so he could only be regent by the Duke of Zhou. It was not until King Cheng came of age that Duke Zhou returned to power in King Cheng. The reason is simple, minors do not have the qualifications of the south. According to the "Historical Records of the First Emperor", it was not until nine years later in April that he was twenty-two years old, that is, when he was twenty-two years old, he began to govern pro-government. It can be seen that for the emperor, the crown ceremony has a special significance. Not only that, but ordinary scholars were not allowed to hold important official positions if they did not perform the crown salute. According to the "Book of the Later Han Dynasty: The Biography of Zhou Fang", Zhou Fang was sixteen years old and a small official in Shijun. Shizu patrolled Runan, summoned the rafters to test the scriptures, saw Zhou Fang's special ability to recite', and wanted to worship as a guard. Zhou Fang has not yet performed the crown salute and cannot obey his fate.

Author: Xishan Qin 2005-8-11 19:54 Reply to this statement

45 Re: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

The Western Han Dynasty attached great importance to the emperor's crown ceremony. According to the Book of Han Hui Emperor Benji, when Emperor Hui of the Han Dynasty performed the crown ceremony, he once announced 'pardon the world', which was the beginning of the amnesty of the world due to the emperor's crown ceremony in history. Subsequently, there were people who were given knighthoods because of the crown prince's crown ceremony, according to the "Hanshu Jingdi Benji", in the first month of the third year after Emperor Jing, "the crown prince crowned the people, and gave the people the first rank of the father's knighthood". According to the

Hanshu Emperor Zhao Benji", the fourth year of Yuanfeng, Emperor Zhao crowned, 'give the princes and kings, prime ministers, generals, princes, clans, down to the people, gold silk, cattle wine is different. Bestow 2,000 stone or less and the people of the world. There is no need to collect four-year or five-year oral contributions. Those who have not entered the change three years ago will not be accepted. Let the world be drunk for five days'. It's like a festival celebrated all over the world.

In order to distinguish it from the crown ceremony of his subordinates, the crown ceremony of Emperor Zhao of the Han Dynasty also specially wrote a crown speech. According to the "Naturalist Records" ("Continuation of the Han Book and Etiquette Chronicles") recorded, its crown is: 'Your Majesty shows the glory of the first emperor, inherits the Jialu of the emperor's heaven, admires the auspiciousness of Zhongchun, the state of Puzun Avenue, the rest of the hundred blessings, the Yuan service of Zhaoming, pushes the young ambition of Chongru, accumulates the virtue of literature and martial arts, and the Qing Temple of the ancestor of the high ancestors. This was the beginning of another crown written by later emperors.

Ma Fang, the second son of Ma Yuan, the general of Fubo in the Eastern Han Dynasty, served as a guard captain during the time of Suzong, and his son Ma Ju often followed left and right. According to the "Book of the Later Han Dynasty and the Biography of Ma Fang", in the first month of the sixth year of Suzong, Ma Junian and Guan Ling, he was specially worshiped as the Huangmen Shilang. Su Zong personally went to the lower hall of Zhangtai, 'Chen Dingyi, since the crown'. It's a pity that there is only one record of the emperor coming to the courtiers in the history books.

From the Northern and Southern Dynasties to the Sui and Tang Dynasties, the crown ceremony was once abolished. Liu Zongyuan said in his reply to Wei Zhongzhong's letter, "Guanli, people have not done it for hundreds of years", saying that there was a person named Sun Changyin at that time, who 'acted with anger alone', and after the Guanli was completed, he imitated the story of Zhao Wenzi when he saw Luan Shu and others, and went to the court the next day, hoping that the ministers could teach him. After arriving at the outer court, Sun's recommendation wat said to the secretary: 'A certain son has finished his crown. Unexpectedly, all the ministers were inexplicable, and Uncle Jingzhao Yin Zheng suddenly said, "What does this have to do with me? The Minister of Civil and Military Affairs burst into laughter. It can be seen that the ministers of the imperial court no longer know what the crown gift is.

From the Tang Dynasty to the Song Dynasty, 'the official crown ceremony imitates the scholar ceremony and gains, as for the crown system, it is one to five products, and the three plus all use the crown. Six products down, three plus with Jue Ben'. It can be seen that in the Tang and Song dynasties, the crown ceremony was practiced among the officials, and different crowns were added according to the rank.

Some scholars and doctors in the Song Dynasty felt that Buddhist culture was a strong impact on the public level, resulting in the rapid loss of inherent culture, and advocated the implementation of rituals such as crowns, marriages, funerals, and sacrifices in the whole society to promote Confucian cultural traditions. Sima Guang said bitterly: "The crown ceremony has been abandoned for a long time. In recent times, human affection has been particularly light, and giving birth to children is still drinking milk. It is a scarf hat, and there are officials or for the sake of making official uniforms. Those who are over ten years old are covered with fresh horns. How can he know what he is responsible for? Therefore, from childhood to adulthood, foolishness is the same, and it is not known the way of adulthood. (quoted in "Zhu Zi's Family Rites") believes that the abolition of the crown ceremony makes people light and thin, and they do not know the way of adulthood from childhood to adulthood, thus causing serious social problems. Therefore, Sima Guang formulated the ceremony of the crown ceremony in his "Book of Rituals", stipulating that a man between the ages of 12 and 20 can perform the crown ceremony as long as his parents do not have more than one period of mourning. In order to adapt to the changes of the times, Sima Guang simplified the "Shiguan Li" of the "Rites" to make it easy for the public to grasp. In addition, according to the living customs of the time, the crown of the three additions was adapted: the first scarf, the second hat, and the three heads. "Zhuzi's Family Rites" follows the main rituals of Sima Guang's "Shuyi", but stipulates that the crown year is fifteen to twenty years for men, and puts forward corresponding requirements from the aspect of knowledge, "If you are a gentleman who is good at ancient times, and his son is more than fifteen years old, he can read the "Book of Filial Piety" and "Analects", and know the prescription of etiquette and righteousness, and then crown it, and Si Qimei'.

Cheng Yi also strongly advocated the crown ceremony, believing that 'if the crown ceremony is abolished, there will be no adults in the world'. According to "The Ninth Year of Xianggong", when the Jin Mourning Banquet invited Lu Xianggong, when asked about Lu Xianggong's age, Ji Wuzi said that he was only twelve years old. Someone cited this example to advocate that the crown age be advanced to 12 years old, but Cheng Yi firmly opposed it, saying: 'This is not possible. The crown is responsible for adults, and twelve years is not a time to blame. 'Believing that if you have done the crown, you must be responsible for the things of adults, otherwise it will be a false courtesy; If he cannot be held accountable for the things of adulthood after the crowning, he cannot be expected to be an adult for the rest of his life, and therefore, 'even if the princes of the Son of Heaven are crowned by twenty.' ("Ercheng Testament: Mr. Yichuan's Words I")

According to the "History of the Ming Dynasty", the first year of Hongwu of the Ming Dynasty edicted the crown ceremony, from the emperor, the crown prince, the prince, the official, the lower and the people, all formulated the etiquette of the crown ceremony, the "History of the Ming Dynasty" about the emperor, the crown prince, the prince of the crown ceremony recorded a lot, indicating that the royal family members still maintain the tradition of the crown ceremony, 'but from the official and down, there are few people who can do it, carry the ceremony, prepare the story only'. It can be seen that few officials and people have performed the crown salute. After the Qing people entered the Central Plains, the etiquette system promulgated by the government changed greatly, although there are still the names of the five rites, but the crown ceremony that has long been the "important person of Jiali" no longer appears in the details of "Jiali".

7. Women's courtesy

In ancient times, men had a crown ceremony, and women had a crown ceremony. "The Book of Rites: Qu Li" says: "A woman is allowed to marry, and she is a word." It can be seen that the woman is holding a ceremony and taking the table after the marriage. The age of the ceremony is smaller than that of the crown ceremony, and the "Book of Rites and Miscellaneous Records" says: "A woman is allowed to marry for five years out of ten, and she is a word." Then the age of marriage is fifteen years. If a woman has not been allowed to marry for a long time, she can be dealt with flexibly, and Zheng Xuan's note in the "Book of Rites and Internal Rules" says: "If she is not allowed to marry, she will be sentenced to twenty." The ritual of the ritual is not recorded in the literature, and most scholars believe that it should be similar to the crown ceremony.

In the Song Dynasty, in order to promote Confucian culture, some scholars constructed the ritual of Shishu women, and Sima Guang's "Shuyi" and "Zhuzi Family Rites" have special rituals. "Shuyi", the woman is allowed to marry, and she is married. The host woman is the guest of honor. The ritual is performed in the middle hall, and the deacons are filled with the women and concubines of the household. The seat is set up on the back of the coffin and the total jewelry is placed on the Zhuozi, and the crown is placed on the plate, and the top is covered with a handkerchief, which is carried by the deacon. The host greeted you inside the middle gate. After the guest gave a congratulatory speech, he was crowned and crowned, and the praiser gave jewelry to it, and the guest was suitable for a house, and he changed his back. The people to be seen are limited to fathers and mothers, aunts, brothers and sisters. The rest of the rituals are the same as those of the men's crowns. The rituals of "Zhuzi's Family Rites" are roughly the same as those of "Shuyi". If a woman marries, she can perform the ceremony. If you are fifteen years old, even if you are not allowed to marry, you can still perform the ceremony. The mother is the master. Three days before the ceremony, the guests are abstained from, and the guests are the guests on the previous day, and the guests choose to be the virtuous and courteous among the married women. furnishings, in the nave. Ming, Chen Fu, such as a crown ceremony. In order, the housewife is like the master's position. Guest, housewife welcomes in, ascending to the church. The guest is crowned for the general, suitable for the house, and the back is served. Take the word for the flute. The leader sees the elder, and the last protocol, the etiquette is the same as the crown ceremony.

The princess's ceremony, the literature is unknown, the "crown ceremony" of the "Zhenghe Five Rites and New Rites" does not mention it, and the "History of the Song Dynasty" has it, the emperor came to the inner hall in person, and it is estimated that it is modeled after the crown ceremony of the concubine. The Ming Dynasty rituals are not recorded.

Author: Xishan Qin 2005-8-11 19:54 Reply to this statement

46 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●The best of the two surnames: wedding

"Ancient Chinese Etiquette and Civilization" No. 10

The best of two surnames: wedding

In ancient times, after a man performed the crown ceremony, he was qualified to marry. "Rites" has an article "Shi Dusk Ceremony", which records the ceremony of the wedding of the pre-Qin scholars; "The Book of Rites" has an article "Duyi", which discusses the humanistic connotation of weddings. These two documents are the main materials for us to understand and study pre-Qin weddings. The wedding involves the quality and stability of the marriage between the two surnames, and whether the clan is prosperous, so the "Duyi" says: "The one who is faint will be the best of the two surnames, and the temple will be the best, and the next generation will follow, so the gentleman is important." ‘

1. The righteousness of marriage

The beginning of the union of the sexes is the basis for the reproduction of the race and is therefore a common phenomenon in the animal kingdom. But why is it that only human beings need to go through the various forms of 'rites'? This is the first question that needs to be answered.

Before human beings entered the era of civilization, they had experienced the stage of hybridization and promiscuous marriage, 'knowing the mother but not the father', and the combination of the opposite sex was quite casual, and there was no need to distinguish between generations and blood. With the enlightenment of the people's wisdom, it was found that not only did the result of promiscuous marriages greatly increase the number of mentally handicapped or sick children in the ethnic group, but also caused confusion in ethical relations. "The Book of Rites: Qu Li" says: "The husband is only rude to the beast, so the father and son gather." It is made by saints, and it is used to teach people as rites. Make people polite, and know that they are different from beasts. In order to put an end to backward phenomena such as 'fathers and sons together' (fathers and sons use the same sexual mate), the 'saints' have limited the marriage and cooperation of the opposite sex, so as to keep human beings away from beasts.

In order to guide people to correctly grasp the feelings of men and women, so that the way of temperament will not be abolished, Confucianism formulated the marriage ceremony. Only a woman who has undergone the rite of marriage can become her own spouse; For other women, they must abide by the great defense of men and women, so the "Book of Rites and Commentary" says: "The ceremony of faint marriage, so the difference between men and women is also clear." Therefore, if the ceremony of faint marriage is abolished, the way of the husband and wife is bitter and the sin of adultery is many. ‘

Confucianism attaches great importance to the rite of marriage and has made various theoretical expositions. The first is the ethical and philosophical implications. Confucianism uses man to govern the heavens, and all things in nature are incarnated by the yang of heaven and the yin of the earth. Men and women are the yin and yang poles of society, and they are the source of hundreds of millions of human beings. "Zhou Yi Preface Hexagram Biography": "There is heaven and earth, and then there are all things; There are all things, and then there are men and women; There are men and women, and then there are couples; There are couples, and then there are fathers and sons; There are fathers and sons, and then there are kings and ministers; There are kings and ministers, and then there are up and down; There are up and down, and then there is something wrong with etiquette. All human relationships in human society, such as kings and ministers, fathers and sons, and so on, are derived from the union of husband and wife. This is in harmony with the two qi of yin and yang in nature, which gives birth to the four seasons and all things, which is essentially the same. In this sense, husband and wife are the foundation of human ethics, the 'beginning of eternity' ("The Book of Rites: Suburban Special Sacrifice"), and the wedding is the "foundation of etiquette" ("Duyi").

The second is the significance of stabilizing the home and the country. "Historical Records: The Family of Foreign Relatives" said that since ancient times, the gains and losses of emperors in politics are often related to the virtuous or bad of their spouses, such as 'Xia Zhixing is also Tu Mountain, and Ji Zhifang is also happy with his sister.' Yin Zhixing is also a woman, and the killing of Yin Zhixing is also a woman. Zhou Zhixing also takes Jiang Yan and the great responsibility, and the birds of the king are also obscene in praise', the classics of the sages, all of which are headed by the way of the couple, 'Yi' is based on Qiankun, "Poem" begins "Guan Ju", "Book" is beautiful, and "Spring and Autumn" is not welcome. On the occasion of the couple, humanity is also great. Therefore, in ancient China, the marriage between the Son of Heaven and the Queen had the significance of setting an example for the world. "Duyi" says: "The son of heaven and the queen, the sun and the moon, the yin and the yang, the one who needs to be the next is also." In the Confucian classics, governing the world is, in the final analysis, governing the male and female people, so there is a natural division of labor between the Son of Heaven and the Hou, and the "Duyi Yi" says: "The Son of Heaven governs the yang and the way, and then governs the yin virtue; The Son of Heaven listens to external governance, and then listens to internal work; Teaching obedience to customs, harmony between the outside and the inside, and the governance of the country, this is called Shengde. Therefore, in the setting of official positions, there is an equal relationship between the two: the Son of Heaven has six officials, three dukes and nine kings, twenty-seven doctors, eighty-one yuanshi, six palaces, three wives, nine concubines, twenty-seven wives, and eighty-one royal wives, but the former listens to external governance, and the latter listens to internal governance. Confucianism regards the harmony between men and women as the harmony between yang and yin, and external governance and internal work, as a sign of prosperity and supreme governance. The Forbidden City of the Ming and Qing dynasties was named the Qianqing Palace after the place where the emperor lived, and the Kunning Palace was the residence in the future, which was obviously a symbol of yin and yang in the world with the Son of Heaven and the Queen.

2. Marriage proposal and marriage

It can be seen from the "Rites and Rituals" that when a scholar marries a wife, he must go through six main rituals, such as Nacai, Naji, Naji, Recruitment, Invitation, and Greeting, which are called the 'Six Rites'. The first five rituals are relatively simple, and the core content is to agree on marriage.

'Nacai', later generations called 'proposing', Cai is the meaning of selection, selection, is the woman's modest statement, which means that her daughter is just one of the objects chosen by the man's family. The man first invited the matchmaker to the woman's house to propose marriage, and after receiving the promise, he sent a messenger to the woman's house to give a speech and give a gift - a goose. If the woman agrees to the marriage, she accepts the gift.

Author: Xishan Qin 2005-8-11 19:58 Reply to this statement

47 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Here are a few ideas. First of all, in ancient times, men and women must be handed over through matchmakers and messengers, and cannot be in direct contact with each other. "The Book of Songs, Qi Feng, Nanshan" says, "What is it like to take a wife? It can be seen that this has become a common trend, and it is also a manifestation of the shyness of oriental women. On the contrary, if men and women make a private life, they will be ridiculed by the family and society, "Mencius Tengwen Gongxia" said: "Do not wait for the orders of your parents, the words of the matchmaker, drill into the holes and peep at each other, and follow each other over the wall, then your parents and the people of the country will practice it." ‘

Secondly, the wedding is a major event of succession, so it has to go through various procedures to show solemnity. In addition, the five ceremonies of Nacai, asking for names, naji, naji, nazheng, and inviting are all held in the woman's temple (father's temple), and like serving the living, a seat is set up for the father's deity in the temple and a number of offerings, which contains the meaning of obeying the orders of the temple, and it is also a sign of respect.

Third, in addition to Na Zheng, in the other five rituals of the Six Rites, the greeting gifts brought by the male envoy to the female family are all wild geese, which may have been a custom inherited from the past, but Confucianism has also injected new etiquette into it. "White Tiger Pass" said: "Take it at any time and go north and south, without losing its festival, and when you don't take away the woman." It is also a bird that follows the sun, and a wife follows the righteousness of her husband. And take the fly into a line, stop into a column, the marriage ceremony, the young and old are orderly, and they do not exceed each other. 'It gives a new symbolic meaning to an ancient custom.

After the ceremony, the messenger went out of the temple gate, but did not go home, and later entered the door of the woman's house again to 'ask for the name', that is, to ask the woman's mother's surname, in order to understand the blood relationship of the other party and avoid the situation of marriage with the same surname. If you marry with the same surname, your children and grandchildren will not be able to prosper. In the twenty-third year of the reign of the Duke of Zuo, Zheng Shuzhan said: "Men and women have the same surname, and they are not born." In the first year of Zhao Gong, Zichuan said: "The internal officials are not as good as the same surname, and their birth is not proper." If the beauty is exhausted first, it will give birth to disease, and it is a gentleman's evil. Therefore, the "Chronicles" said: If you buy a concubine and don't know her surname, you will be divided. 'Avoiding marriage with the same surname and inbreeding is to maintain the eugenics of the ethnic group and is a manifestation of social progress.

Judging from the pre-Qin literature, not marrying with the same surname has become a marriage law in the society of the Zhou Dynasty, and marrying a wife with the same surname is a violation of the etiquette system, which should be criticized by public opinion, and there is a very famous example here. In the summer of the twelfth year of Lu Ai, in the first day of May, the wife of Zhao Gong, Mencius, died. Mencius's surname is Wu, and it stands to reason that it should be called 'Wu Mencius', but "Spring and Autumn" is written as 'Mencius', why? "Zuo Biography" said, 'Zhao Gong married Wu, so he did not write his surname'. "The Legend of the Ram" and "The Legend of Gu Liang" also say that it is 'marrying the same surname'. It means that Wu is a descendant of Zhou Taibo, and Lu is a country with the same surname. Zhao Gong violated the rule of 'marrying a wife without marrying the same surname', and marrying Wu Mengzi as his wife was a disrespectful act. Out of consideration for His Holiness, the surname 'Wu' was hidden, and only 'Mencius' was called. Confucius was also very angry when he mentioned this, saying, 'Jun married to Wu, with the same surname, and was called Wu Mencius.' You know the etiquette, who doesn't know the etiquette'! (The Analects)

When the man learns the woman's surname, he divination, and if he receives a good omen, he sends a messenger to the woman's house to report it, called 'Najib'. When the master heard the news, he modestly replied, "The little girl is not worthy of education, and I am afraid that she will not be able to match the honorable mansion." But since I have taken advantage of the auspicious omen, my family also has this auspiciousness, so I dare not refuse. ‘

'Na Lai', which is equivalent to the engagement of later generations, means that the marriage relationship between the two parties is determined. The dowry gifts given at the time of the levy were five silk horses and two deerskins.

The man chooses the date of marriage through divination, and in order to show respect for the woman's family, he sends an envoy to the woman's house to request the appointment of the marriage date, which is called the 'invitation period'. The head of the house's house humbly said, 'Let your husband's family decide.' So the messenger told the woman that the auspicious day had been prescribed.

3. Welcome

Greeting, now known as greeting, is the core of the wedding. The five rituals mentioned above, such as 'Nacai', are performed by the man by sending messengers to the woman's house, and they are all performed in the morning; The only thing to greet is when the groom goes to the woman's house in person, and the time is 'dusk'. Why do you want to take a wife in dusk? There's a reason for that. In ancient times, 'dusk' was the concept of time opposite to 'dan', which refers to two and a half quarters after the sun (the ancients divided the length of a day into 100 quarters, and today it is divided into 96 quarters, and the length of one quarter is very close). According to the research of scholars such as Liang Qichao and Guo Moruo, getting married at dusk is a relic of the custom of robbing marriages in ancient times, because robbing marriages requires the cover of night. There is such a passage in the ninth section of "Yi Yi Hexagram": "Seeing the pig and carrying the ghost, carrying a car of ghosts, first opening the arc, then speaking the arc, the marriage of the bandit." It is to the effect that a man walking by night saw a pig lying in the middle of the road, and a chariot with many ghosts on it, and he opened his bow to shoot. If you look closely, it's not a ghost but a human, so you don't shoot. If you look closely, it's not a thief, but a person who came for the marriage. Liang Qichao and others believe that what is recorded in "Hexagrams" is actually a marriage robbery in the clan era. With the progress of the times, the custom of robbing marriage has disappeared, but the habit of marrying at dusk has been retained, and Confucianism has given a new philosophical interpretation: the groom goes to the woman's house to greet his relatives, and the bride goes to the husband's house with him. (Zheng Xuan's "Three Rites Catalogue") The new son-in-law came at dusk, so it was called 'faint' (

The pre-Qin literature is written as 'faint', and the later is written as 'marriage'); The bride goes away because of it, so it is called 'marriage'. This is where the term 'marriage' comes from.

Author: Xishan Qin 2005-8-11 19:58 Reply to this statement

48 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

One of the important tasks of the wedding is to choose an inner master for the family, this role, not only to teach the husband and children, but also to support the elderly, to get along with the concubine all day long, as well as the silk and linen cloth, whether she has the virtue of 'women's shun', and Shun up and down, is related to the stability and prosperity of the family. "Duyi" says: "It is the old woman who is obedient, and then the inner and the reasonable, and then the family can last for a long time." For this reason, three months before marriage, a woman must receive education on 'women's obedience' from a female teacher, either in the palace or in the clan, and teach subjects such as women's virtue (chastity), women's speech (rhetoric), women's appearance (complexion), and women's skills (silk and linen), so as to prepare for all aspects of married life. After the completion of the teaching, a festival is held at the Jongmyo Temple, and the offerings are made of fish, apples, algae, and other things in the water, which represent the yin species.

Before the bridegroom set out to greet his wife, his father taught: 'Go and meet your inner helper, so that we may inherit the business of our lineage.' Encourage and guide her to engage in respectful work in order to continue the virtues of our ancestors. Your words and deeds must be governed by the law. The son replied, 'Yes, I am afraid that I will not be able to do it, but I will not forget my father's admonition.' The bridegroom rode to the woman's house in a lacquered chariot, and his entourage was divided into two auxiliary cars, and the servants carried candles and torches in front of the horses to open the way for light.

The female family sets up a table for the ancestral gods in your temple, and on the right side there is a table for the gods to rely on. The bride wears a hair ornament and stands in the middle of the room facing south, waiting for her husband's arrival. Mu stands to the right of the bride. The bride and dowry stand behind the bride. When the bridegroom arrives at the door, the bride's father goes out to greet him and guide him in. After going to the church, the bride's father stood on the top of the staircase facing west, and her mother stood outside the room facing south. Before the bridegroom's east room, facing north, he bowed to his father-in-law again, and then walked down the west steps and went out. When the daughter went out of the room and followed the bridegroom down the west steps, the father who stood on the steps admonished his daughter: 'Remember to work respectfully, from morning till night, not against the will of your father-in-law and mother-in-law!' And gave clothes, hairpins and other things to support the ring, so that she will never forget things in the future. The mother tied her daughter's sash and tied a scarf, and admonished: 'Work hard, be careful, and abide by women's morals day and night!' The maid sent her to the door, tied her with a silk scarf, and admonished: 'Obey your father and mother respectfully.' Don't make a mistake day and night, look at this silk sac often, and you won't forget the admonition of your parents! The bride boarded the carriage and put on a robe for her to protect her from the dust. The groom drives forward, and after three turns of the wheels, the driver drives in place of the groom. The groom goes home in his lacquered cart and then waits for the bride outside the house.

The 'six rites' of the wedding continued until the Tang Dynasty. In the Song Dynasty, the 'Six Rites' were simplified into three rituals, such as Nacai, Na Yuan (equivalent to Najib in the ancient rites), and Qin Ying, which followed each other to the Qing Dynasty. According to Confucianism, the yang movement is quiet, and the woman is shy, so the man must take the initiative to marry a wife. This idea has become one of the common psychological stereotypes and cultural characteristics of the Chinese. No matter how the times have changed, greeting has always been the most important ritual in weddings. From the "Zuo Chuan" and other documents, it can be seen that during the Spring and Autumn Period, the friendship between the two countries was often interconnected. Because the wedding cannot penetrate into the other party's territory, the woman's wedding team can only be sent to the border, and the man must go to the border to marry even if he is a prince, which is a higher way of welcoming the woman. Today's weddings in our country have changed a lot, and the appearance of the ancient rites is almost gone, but the form of greeting is still tenaciously preserved. Whether it is the mainland, Hong Kong and Taiwan, or the Chinese living all over the world, whether the parties who are the groom themselves are aware of it or not, they will personally go to the bride's house to greet their relatives on the big day. The generous groom welcomes his wife with a convoy of luxury cars, while the poor groom uses a bicycle or a donkey, with different tools but the same connotation. This is one of the typical examples of ancient rituals that can be used today, or that ancient rituals are preserved in modern rituals.

4. Get married

The new house is located in the groom's bedroom. The waiters alternately water and wash their hands for the bride and groom, and the celebrants arrange the first meal for the bride and groom. The placement of the bride's seat and meal is shown below

The food customs of the ancients were somewhat similar to today's portion meal system, with one serving per person for each type of food. Therefore, in front of the bride and groom's feast, the staple food of millet and millet is the main food, as well as the sauce for seasoning, the soybean (pickled winter sunflower vegetables), the snail sauce (snail sauce), and the soup (the broth). However, the situation of the wedding is somewhat special, the fish figurine, the pork figurine, and the wax (air-dried whole rabbit) figurines have only a separate portion, which is placed between the meals of the two people for the bride and groom to eat together, this arrangement is called 'eating together in the prison', and 'prison' refers to the food in the figurines or figurines.

As you can see from the picture above, the first meal of the newlywed is very simple. Eating was ceremonial in nature, and there was not much to eat, and the celebrants moved the millet to the table of the bride and groom, and gave them the lungs and spines from the porpoise figurines. Couples eat millet first, then drink broth, and then eat it with their fingers smacking the sauce, a process called 'one meal'. There are three times in total, which is called 'three meals'. Ancient ceremony, three meals are full, and the food ceremony is completed. The ancients wanted to 'drink' after a meal, that is, to rinse their mouths with wine, which was not only to clean the mouth, but also to have the effect of eating well. There are three times of '酳', which is called 'three 酳'. In the wedding, the three-wine vessel was used for the first two times and the last time. The so-called gourd is a scoop made by cutting the gourd in half, and the husband and wife each hold a piece and drink. This arrangement is called 'drinking together'.

Author: Xishan Qin 2005-8-11 19:58 Reply to this statement

49 Re: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" serialized

From being born an unknown person to becoming a close relative, the newcomer cannot be without an excess in rituals. Eating and drinking together is to embody the meaning of husband and wife being one and loving to each other. "Duyi" says: "Eat together and drink together, so the unity is the same respect and humility, and the relatives are also." In today's weddings, there is an almost indispensable program for the bride and groom to bite on the same candy or the same apple together, also to signify that the husband and wife are one from now on. This is exactly the legacy of 'eating together and drinking together', but the parties don't know it.

5. Meet your aunt

The last important ritual of the wedding is to visit the aunt, which is a major event involving the transfer of family management. Aunt is the ancient name for father-in-law and mother-in-law. In the early morning of the second day of the wedding, the bride gets up early to bathe, dresses neatly, and visits her father-in-law and mother-in-law as a bride. The father-in-law improvises on the steps as the master, and the mother-in-law improvises on the west side outside the door as the master. The bride holds a bamboo basket filled with dates and chestnuts, and the beam is covered with a scarf, and goes up the hall from the west steps to the public seat to pay respects, and after the ceremony, the bamboo basket is placed on the table. The father-in-law stroked the bamboo basket to indicate that he had accepted the gift. The bride went to the mother-in-law's table to pay her respects, and then placed another bamboo basket with dried meat on the table. The mother-in-law held up the bamboo basket to indicate that she had accepted the gift. The muelitable then presents the bride with liquor on behalf of the in-laws, indicating that the bride is accepted as a full member of the family. After that, the bride gave her in-laws a boiled piglet. After the piglets are cut on the left and right, they are first put into the tripod together, taken out before eating, and placed on the father-in-law and mother-in-law respectively. Giving special dolphin means that the bride has begun to honor her in-laws with the etiquette of a daughter-in-law. Finally, the in-laws set up food to entertain the bride, as well as the female family's ariji and others, and gave gifts. After the ceremony, the in-laws go down from the west steps, and the bride goes down from the east steps, which contains the meaning of 'generation', indicating that the bride will replace the mother-in-law and become the housewife of the house.

If your in-laws have already passed away at the time of marriage, you can only worship your in-laws at the Jongmyo temple and worship them with the ritual of 'laying dishes'. The Zhou people practiced the sacrifice of the four seasons, spring, summer, autumn and winter, one sacrifice per season, so it was sacrificed once every three months. After the bride passes through the door, she will encounter a sacrifice in less than three months. Therefore, the offering must be within three months after the marriage, which is what the "Shi Du Li" says: 'If the aunt and uncle are not there, then the woman will be in the third month of the month to lay the food.' In the Song Dynasty, people thought that the time between the temple in March was too long, so the "Zhuzi Family Ceremony" was changed to three days, and then it became a fixed frame and passed on to future generations.

6. Several characteristics of ancient weddings

There are many differences between ancient weddings and today's weddings, and the following are some of them.

It can be seen from the "Shi Dusk Ceremony" that the pre-Qin wedding was quite simple, not only the dishes for the couple to get married were only a few dishes, but also there was no celebration and music ceremony, compared with today's weddings of luxury and wealth, the contrast is very stark. "The Book of Rites: Suburban Special Sacrifice" says: "There is no need for joy in the evening ceremony, and the righteousness of the shadow is also." Happy, yang also. 'Explain it in terms of yin and yang; And he said, 'There is no congratulation in the faint ceremony, and the order of men is also.' It is believed that a wedding is a marriage between different castes, and the purpose is to reproduce the clan, and every family has it, and everyone must go through, so there is no joy to congratulate and no joy to celebrate. "The Book of Rites: Zeng Ziwen" quotes Confucius as saying: "The house of a married woman does not stop candles for three nights, and thoughts are separated." Take (marry) the woman's house, do not have fun for three days, and think about the heirs. It means that the woman's family is separated because of her daughter's marriage, and her parents miss it and have no intention of rejoicing; The husband's family will take the place of the elderly mother in the family by marrying a bride, and there will be no sorrow and no joy in it. However, since the Han Dynasty, weddings have continued to develop in the direction of extravagance. According to the "Hanshu Emperor Xuan Benji", in the autumn of the second year of Wufeng, Emperor Xuan issued an edict saying, "The gift of faint marriage is also the great one." The meeting of wine and food, so the ceremony and music are also", accusing some officials of 'forbidding people to marry and not having wine and food to congratulate each other' is a "strict ban". Since then, the specifications of the weddings of emperors and members of the royal family have continued to rise. In the Tang Dynasty, even the people used weddings to extravagantly extravagant, and the government used the "Shi Dusk Ceremony" as a track to interfere, but the effect was not great.

Newlyweds don't have any special attire. The bridegroom wears a knight's robe with a black trim. The bride wears a hair ornament and a pure black dress with black trim. They are all dressed in black. Even the bridegroom and bride were riding in a black car. This is completely different from the atmosphere of later generations of weddings that like to be red and colorful.

In addition, the bride does not have a 'hijab'. Du You's "General Dictionary" says that in the midst of social turmoil or major changes, but it coincides with a good day of marriage, and both parties are eager to get married, then the ceremony can be flexible. The 'veil' that covers the bride's head is somewhat similar to the hijab of later generations, but it is an expedient method in special cases, and it is very polite.

"The World Speaks New Words: False" says that Wen Qiao's cousin of the Jin Dynasty entrusted Wen Qiao to find a husband for her daughter. A few days later, Wen Qiao said that he had already found a good one, and his family and life experience were no less than his own. At the wedding, the bride opened the veil fan with her hand and found that the groom was Wen Qiao. This is where the word 'fan' comes from. Ping Buqing's "Xia Wai Crumbs" of the Qing Dynasty said: "In ancient weddings, the maid covered the bride with a veil fan, and the fan was said to be a fan. The poem "Giving Women to the Sons of Shanghuang Hou" by Yu Xin of the Northern and Southern Dynasties said: "In the cup tent, but in front of the bed." It is also an allusion to Wen Qiao's wife.

By the Tang Dynasty, fans had become a common custom. "Zizhi Tongjian" records that in the second year of Jinglong of Tang Zhongzong, he married the imperial historian Dou Cong: "The inner servant leads the candle cage, the step barrier, and the golden wisp Luo fan, from the west corridor up, and there are people behind the fan. After the two sat opposite each other, Zhongzong ordered Dou Cong to recite several fan poems, fan them, and go to the flowers to change their clothes. Hu Sanxing's note said: "On the eve of the Tang people's wedding, there were hypnotic poems and fan poems. The bride has to wait for the groom to make a fan poem before she is willing to remove the fan that blocks her face, which is indeed very interesting for a literati wedding, and it can also be seen that the poetry style of the Tang Dynasty is flourishing. Tang Fengyin's "Feng's Hearing and Seeing Records" said: "Modern marriages have obstacles, sons-in-law, fans and candles. ''From the royal family to the nobles, it is all the same. ‘

It was not until the Song Dynasty that the hijab like today appeared. In the Song Dynasty, Wu Zimu's "Dream Lianglu" volume 12 recorded that at that time, a female relative of the male family who was blessed with longevity and longevity should be invited to pick up the bride's hijab with a weighing rod or spinning shuttle. Later, it was changed to the bridegroom lifting the hijab with his own hands.

Since the pre-Qin era, the utensils used in weddings have transcended identity, for example, the ink car used by the scholar is the doctor's car; The goose used as a greeting gift is also the doctor's specification. Zheng Xuan interprets this phenomenon as 'regent', which means that on special occasions such as weddings, slightly offside behavior can be allowed. Later, 'Sesheng' became a custom that spread for thousands of years, and the groom, even if he was a flat-headed commoner, could wear a gauze hat and official uniform on his wedding day, and everyone could also call him 'the groom'. As for cars, sedans and the like, not to mention. Today's weddings not only use limousines for heads of government such as Cadillac or the wealthy, but can even live in the 'presidential suite'.

Author: Xishan Qin 2005-8-11 19:58 Reply to this statement

50 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

●Courtesy: Greetings

Ancient Chinese Etiquette Civilization No. 11

Gifts: Greetings

The handover and meeting of people is the most common phenomenon in life. In ancient China, when people with knowledge met each other, they did not pat themselves on the shoulder and almost finish the work, but had to go through quite stylized etiquette to express their inner sincerity. "Etiquette" has an article "Ceremony for Scholars to Meet Scholars", which describes the etiquette of a taxi entering the government for the first time to meet a taxi with a similar position, as well as the miscellaneous rituals between nobles. "The Book of Rites: Qu Li" says: "Those who are courteous are inferior and respectful. In other words, the so-called courtesy is the way to show respect for others through self-humility. This concept is very prominent in the "Scholarly Meeting Ceremony", the ritual seems to be a little trivial, but it exudes an elegant atmosphere.

1. Don't be sincere, don't dare to see His Holiness

It is a very solemn thing for a taxi to meet another taxi with a similar position. If you rashly break into each other's home to ask for a meeting, it is suspected of imposing on others and is a sign of impoliteness. Or although the other party will not refuse to receive the meeting, but the time is inconvenient, and the uninvited guest will make the host at a loss, which is also a faux pas. Therefore, it is necessary to convey the intention of seeking an audience through the "general" in advance, which means "to pass on the order", which refers to the person who communicates the wishes of both parties in the middle.

Ancient rites, those who are equivalent to each other's status, can 'fight against each other'; For example, when the minister calls the Son of Heaven 'Your Majesty', which means that he does not dare to speak to the Son of Heaven, but can only communicate through the deacons under the ranks. The seeker still speaks and acts with an inferiority complex, and transmits a message through the 'general' to express his feelings of inferiority and humility. This method is commonly used in letters, for example, to write a letter to a friend, each other's status and age are the same, but in order to show respect for each other, the envelope is written 'Mr. XX scholar received', which means that he does not dare to hand it over directly to the other party, but can only ask his scholar to forward. Or write 'Mr. so-and-so prostrate down' to show that he is inferior to himself. A similar expression is still used by some literati today.

After the party seeking to see has received the consent of the host, they should visit with a 'zhi' (a gift of meeting), which is a way to express solemnity, so the "Shixiang Ceremony" says, "If you don't take the courtesy, you dare not meet". Pheasants (pheasants) are used as gifts when they meet with each other, and since pheasants cannot be raised, they are generally dead pheasants. If it is a hot summer, use air-dried pheasants to prevent rancidity.

The reason why the ancients used the pheasant as a gift for the scholars to meet each other is rich in its meaning, and the "White Tiger Pass" explains: "The scholar takes the pheasant as his dear, and he cannot be tempted to eat, and he is afraid of it, and he must die and not give birth to animals. It can be seen that the scholars at that time took the pheasant as a gift, which was to take the pheasant's characteristics of not being tempted, not afraid of deterrence, and willing to die unyieldingly, as a metaphor for their own discipline.

For the sake of convenience, we refer to the seeker as the 'guest' and the person who asks for the audience as the 'host'. When the guest arrives outside the host's house, he or she must not meet the host directly, but rather talk to the host through the 'shuji' (the person who assists the host in making the salute). Each other's choice of words is extremely respectful and has a fixed form of speech. Bin said, 'Someone has always wanted to come and see him, but he can't get there. Today, the Adjunct finally asked me to come by your command. If you let the guest in and meet you directly, it is a sign of arrogance, so the host should 'please return' and invite the guest to return so that he can come to the door to meet him, and the host says, 'Someone asks the person who has passed the order to convey to you that he wants to see you.'" Unexpectedly, you deigned to come first today, you really dare not be, please go back to the Zun Mansion first, and someone will go to meet you immediately. The guest said that he would still meet him here, and said, 'Your order is too great for someone to be obeyed, so please give me this information.' At this point, the master should humbly "ask for a return" and say, "Someone is not a hypocrisy, but please go back to the palace first, and then someone will go to meet him." Bin said: 'Someone is not hypocritical, so he asks again.' After the guests again expressed their desire to meet here, the host agreed to receive them.

But the guest is persistent, and the obsession is the etiquette to show respect to the host, if the host does not refrain from 'receiving respect', it is also a sign of arrogance, so the host should 'resign' to show modesty, the host said: 'Since someone has repeatedly excused himself and cannot get your permission, he should go out immediately to greet him.' But I heard that you came here sincerely, I really dare not take it seriously, and I would like to thank you for your gift. He said: 'If a man does not come with a gift, he will not dare to see the person he respects.' At this point, the master will "say goodbye" and say, "Someone who is too afraid to give this great gift is to thank you again." Bin said, 'Someone would not dare to come to him without paying his respects with a gift, so he asked to accept it again.' After the resignation, the host may formally agree to receive the guest. The master said: 'How dare a man who repeatedly excuses himself without your permission obey his orders disrespectfully!' ‘

Author: Xishan Qin 2005-8-11 20:01 Reply to this statement

51 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

So, the host went out to the door to greet the guests and bow goodbye. The guest replied with a bow of respect. The host invited the guests to enter, and he himself entered through the right side of the door. Bin holds the pheasant and enters through the left side of the door. The guest and the host first receive the courtesy. The guest is respected, and the host is honored after the middle goodbye, and the guest also bows again.

After the ceremony, the guests went out. The host asked the guest to convey his wish to talk. Binnai returned, met with his master, and withdrew. The host sends the guests outside the gate and bows goodbye.

Second, it is indecent to come and not to communicate

The host has been invited back, invited back, resigned, resigned, and then received, greeted, and sent off, and from the perspective of today, the etiquette of meeting has ended. Not so with the ancient rites. "The Book of Rites: Qu Li" says: "Etiquette is still exchanged." If you don't come, it's indecent; It is also rude to come and not to communicate. Ancient etiquette emphasized reciprocity, and only unilateral acts did not become courtesy. Since the other party deigned to come, he should pay a return visit, otherwise it is still a sign of arrogance. After the host and guest of honor greet each other, the etiquette of meeting is completed. This is what it means when it is called a 'taxi greeting ceremony' rather than a 'taxi greeting ceremony'.

The time of the return visit is usually the day after the other party's visit. On the day of the return visit, the identity of the host and guest changed, and yesterday's host became a guest, and the guest became the host. The returning visitor came to the door of the host's house with a pheasant brought by the guest yesterday, and through the attendant he spoke to the master, saying, 'Yesterday, I was able to meet someone by condescending to come to our house. Please allow someone to return the pheasant to the general. Instead of saying, 'I will give you back my beloved,' the guest says, 'I will return my order to you,' which is a humble statement. The master said, 'We have already met each other, and we dare not bother to come here, so I would like to thank you.' Bin said, 'A man is so humble that he does not dare to ask for an exalted master, but only wishes to return the pheasant to the one who commanded it.' The master said, 'A certain man had already visited him yesterday, and he did not dare to work hard, so he thanked him again.' Bin said: 'Someone did not dare to alarm you with the return of the pheasant, so he asked for the dying man again.' The master replied: 'How dare a man who repeatedly excuses himself without your permission to disrespect his orders?' After obtaining the master's consent, the guest entered the door, and the host bowed to the guest and accepted the favorite. Bin out of the house. The host sends the guests outside the gate and bows goodbye.

At this point, we can see that the ancients insisted on meeting each other as a way to express their inner respect and faithfulness, and there was no obscene motive in it. Fellowship is measured by virtue, not by money. Only in this way, the party who receives the gift will return the gift to the other party the next day, otherwise there will be a suspicion of greed for money, and the so-called 'gentleman's friendship is as light as water'. In today's increasingly commercialized interpersonal relationships, gifts are often given to each other, and the giver is polite on the surface, but in his heart he hopes that the other party will give some kind of convenience, and there is no sincerity and respect; Those who receive gifts believe that it is natural to receive gifts with authority; The giving and receiving of gifts has completely changed the taste.

The tradition of courtesy and exchange is still alive and well in modern times, and here is a well-known example. In 1925, Tsinghua University decided to appoint Mr. Wang Guowei as a tutor of the Institute of Chinese Studies. Initially, in the name of the principal, Cao Yunxiang, a letter of appointment was sent to Mr. Wang Guowei. Mr. Wu Mi believes that for a master like Wang Guowei, inviting him with a letter of appointment is not solemn and disrespectful. Therefore, Mr. Wu Mi personally went to Mr. Wang Guowei's home, bowed three times, and then conveyed the principal's intention to hire him. Seeing that he was very respectful, Mr. Wang decided to apply for the job, and soon after, he paid a return visit to Mr. Wu Mi's home. Mr. Wang Guowei is familiar with traditional etiquette and is very decent.

The principle of equal treatment of scholars and scholars can be extended to various relationships between doctors and doctors, princes and princes, and countries and countries. It can be seen from the "Zuo Biography" that during the Spring and Autumn Period, the exchanges between countries also followed the principle of equality. For example, when the president of country A visits country B, the president of country B must return to country A at an appropriate time, and the courtesy received by each other is also reciprocal, and this principle has been established in China as early as the pre-Qin period.

3. Miscellaneous rituals for scholars, doctors, and kings

In addition to the etiquette of meeting with scholars, the "Ceremony of Meeting Scholars" also records the etiquette of meeting with doctors, doctors, and kings, which is helpful for us to further understand the communication etiquette of the aristocratic class.

There is a difference between the status of a scholar and a doctor, so the etiquette of meeting each other is also different. When a doctor first visits a doctor, he does not need to go outside the door to greet him. When the taxi arrives, all he has to do is bow down after he enters the door. When the priest said goodbye, the doctor said goodbye, but it did not have to be delivered to the gate as the priest met.

When people of different status meet, how the high-status party deals with the other party's 'dedication' is a very complex issue that needs to be determined on a case-by-case basis. The priest offered his gift to the doctor, but after the doctor 'said goodbye' three times, he still could not accept the gift. The reason for this is that the host can accept the kindness of the guest on both sides (such as the scholar and the scholar), but return the favor when the return visit is made; If there is a huge difference in status, such as the king and the minister, the king is the supreme of a country, and he can accept the dedication of his subordinates, without having to return the visit and return the favor. The relationship between the doctor and the scholar is not the same, if you do not return the visit and return the favor after receiving the favor, you will be suspected of tyrant; If you return to visit and return the favor after receiving the favor, you will be suspected of surrendering yourself to the same as the scholar, so you can only 'finally resign your favorite'.

Author: Xishan Qin 2005-8-11 20:01 Reply to this statement

52 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

If the guest has been a retainer in the doctor's house, the so-called 'old minister', the guest must first place the gift on the ground after entering the house, and then bow to the host. The host replied with a prostration. Because of the extraordinary relationship between the guests, the doctor can accept it once and say, 'Someone who has thanked you for your gift is not allowed to say it again.' But when the guest goes out, the host will send a messenger to the door to return the gift to the guest, saying, 'The host has asked someone to give the gift back to you.' The guest replied: 'Someone has already offered his respects and has visited the host, so he cannot accept your request.' He replied, 'My master has commanded me: 'Do not give back a gift with false feelings.' So please take it. Bin replied: 'How dare a man who is but a lowly personal servant of his master dare to let his master return the favor of his guest, so thank you again!' He said, 'Someone who has come to do this at the behest of his master, and does not dare to be false to you, please accept it again!' Bing replied: 'How dare a man who repeatedly resigns his thanks without getting his consent?' So he bowed again and accepted the gift.

If a foreign minister comes to see the king, the etiquette is different because he is not his own subordinate. After the two sides had finished saluting, the rejector was ordered to return the favorite, and not to say the words of the recipient, but to return the favor: 'The widow sent someone to return the favorite.' Bin could not say anything about resignation, but could only say: 'The king does not want to be a foreign minister, how dare he resign.' Then he bowed again and accepted the gift.

The doctors can't use pheasants when they see each other, and they are gifts for seeing each other. The specific use of what is used depends on the doctor's rank and status. If it is the first time that the doctors meet, they will use the goose as their respect. The goose is wrapped in a cloth painted with ornaments, and its feet are tied with ropes. The goose is held in the same way as when the priest meets, with the goose's head facing left. If it is the first time that the doctors meet, they will be the lamb. The sheep is wrapped in a cloth painted with ornaments, and the four legs are tied in twos, and the rope is to be crossed on the sheep's back and returned to the chest to tie a knot. When holding it, the sheep's head is facing left, and the way of holding it is the same as when the mole is offered in autumn. The ritual of meeting the doctor is the same as that of the meeting, but the etiquette used is different.

When the king is in the court or Yanxi, the subordinates do not have to be persistent when they ask to see him, but the new ministers must be sincere when they meet the monarch for the first time. When the new minister walks to the king's hall, his face should become more respectful.

When a scholar sees the king for the first time, he must first place his beloved on the ground, and then bow again. The king usually does not bow to his ministers, but because it is the first time they meet, they have to bow down.

In ancient times, when the monarch arrived in the countryside because of the patrol and field hunting, when he met with the Shu people, the Shu people took the crane as their respect, and when they went to see the king, they did not have to make a running and flying appearance like the nobles, but they had to walk quickly when they advanced and retreated, in order to show their respect.

Fourth, Yan saw the miscellaneous rites of the monarch

There was a formal etiquette for scholars and kings to meet at court. After retiring from the court, the etiquette of meeting the monarch privately (called 'Yan Jian' in the literature) was not as cumbersome as that of the court, but there were also rules that had to be followed. The position of the monarch and the minister at the time of Yan Jian was also based on the position of the monarch facing south. If the monarch is not standing facing south, he should bow in the direction of the monarch facing directly east or west, and should not hastily bow in an oblique direction just because the monarch's position is not correct. When the monarch is in the hall, there is no strict rule on which steps the minister takes, and the king goes up from whichever step he nears.

When the nobles meet each other, the topics they discuss and the demeanor they speak in are also within the scope of etiquette, and you can get a glimpse of the etiquette of the interlocutor. Whoever speaks to the king, rather than answering the king's questions, must wait until the king is seated before speaking. The topics discussed in leisure time vary according to the object, but they should all be conducive to the promotion of virtue and Taoism: with the king, we should talk about how to use our subordinates; and Dr. Qing should talk about how to serve the king; With the elderly elders, we should talk about how to educate the disciples; With young people, we should talk about how to be filial to our fathers and brothers; With ordinary people, we should talk about how to live with faithfulness and kindness; Officials below the rank of sergeant should talk about how to be faithful.

When speaking to the elder, the direction of the gaze is important. If the gaze is higher than the other person's face, it looks arrogant; If the gaze is too low, below the other person's belt, it will look sad; If the gaze wanders, it appears nonchalant. When talking to Dr. Qing, at the beginning, your eyes should fall on the other person's face, observe their complexion, and see if they can speak; After speaking, move your eyes to the other person's chest to show respect and give the other person time to think; After a pause, then move your gaze to the other person's face to see if they have taken your opinion. During the whole process, do not change your posture and appearance casually. The same is true for the other doctors here. If you are talking to your father, because the relationship is particularly close, you don't have to be too restrained, and your eyes can wander slightly. If the father no longer speaks, then his eyes should fall on the first part of his walking: feet when he stands, knees when he sits.

If you are sitting with a doctor or a sage in the country, you should observe their body reactions at all times so that you can take appropriate measures. If the doctor or the sage yawns and stretches from time to time, and asks about the time of day, then tell him how the dinner is being prepared, so that he can eat at the right time. If the doctor or the sage keeps changing his posture in his seat, indicating that he is tired, he can request to retire. If he sits with him at night, and the doctor or the sage asks for the number of hours the bell and drum are missing, or if he uses spicy vegetables such as green onions and leeks for supper, it means that he is tired, and he can ask for retirement.

If the king and the priests eat together, the king must first make a sacrifice before eating. According to the rites, before the sacrifice, the food should be tasted by the food on behalf of the king, and if the food is not there, the food should be tasted by the scholars, and then various dishes and drinks should be tasted, and then the king's order should be waited. The monarch ordered to start eating, and then eat officially. If there is a food to be eaten, it should be eaten only after the king has started to eat. If the king gives the wine to his subordinates, the minister must leave the table, bow to the king again, take the wine, and then go to the table to offer sacrifices, drink the wine in the wine, and then give the wine to the celebrant after the king has also drunk the wine in the wine. When you leave the table, you should kneel down and take your shoes, and then go to a hidden place to put them on. The king should stand up and send him off, and he should say, 'Please do not stand up for me, or the minister will not dare to take his leave.' If the king goes down to see him off, he does not dare to turn back and say goodbye, and goes straight out. If the guest is a doctor, he can say goodbye to the king, and the king gets up when the doctor gets up and leaves; When he descends, the monarch also descends; When he arrived at the door, the king saw him off. In these three ceremonies, the doctor can thank the monarch.

If there is a retired official or a serving doctor who goes to see a certain scholar because he admires the virtue of a certain person, because of the huge difference in status and age between them, the scholar will refuse, saying that he does not dare to be a doctor. If they insist on seeing him, they say: 'Someone who has no virtue can disgrace you, but without your permission to give you a sincere thank-you, someone has to go and see them immediately.' So he went out and was the first to see him.

If the doctor is not on the behest of the king, but is visiting for private purposes, the address should be different, and the person who rejects him may not refer to the other party as a widow, but only by his first name. If the doctor is sent on the order of the king, he can call him the 'old man of the widow'. All self-proclaimed in the presence of the king must be humble, and the scholars and doctors are collectively referred to as 'subordinates'; Retired officials, if they live in the country, call themselves 'ministers of the market', and those who are in the wilderness call themselves 'ministers of grass and grass'; The Shu people call themselves 'the ministers of the thorny grass'. If they are scholars from other countries, they call themselves 'foreign ministers'.

When meeting the monarch, every gesture and throw must reflect the respect and solemnity in the heart. For example, when you go to see the king with a coin in your hand, you should be cautious and do not walk quickly, and the closer you get to the king, the more respectful your appearance will be. When holding the jade to meet the monarch, the pace should be slow and small, the front foot drags the back foot, and the heel does not leave the ground, so as not to accidentally break the jade.

Author: Xishan Qin 2005-8-11 20:01 Reply to this statement

53 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

● I look at the township, and know the ease of the royal road: the township drinking ceremony

The twelfth of ancient Chinese etiquette civilization

I look at the township, and know the easy way of the king: the township drinking ceremony

The village drinking ceremony began in the Zhou Dynasty, and was originally just a way of gathering for the villagers, and Confucianism injected the idea of respecting the virtuous and caring for the elderly, so that the people of the township were educated when they feasted and gathered. After the Qin and Han dynasties, the township drinking ceremony was used by the scholars and doctors for a long time, until the 23rd year of Daoguang, the Qing government decided to allocate the cost of the township drinking ceremony to the military salary, and it was ordered to be abolished, which was followed for about 3,000 years and had a far-reaching impact in Chinese history.

1. Binxing Meritocracy: The Township Drinking Ceremony held in the Township School

According to the records of "Zhou Li", the residence of the Son of Heaven is the capital, and it is called the suburbs within a hundred miles from the capital. The suburbs of Baili are divided into six townships, and the countryside is divided into five administrative units, such as state, party, clan, Lu and Bi. The specific number of households is five households; Five ratios are Lu, one Lu is twenty-five; Four Lu are clans, one clan is one hundred families; Five ethnic groups are the party, and one party has 500 families; Five parties are states, and there are 2,500 in one state; The five prefectures are townships, and each township has 12,500 households. The governors of the administrative districts at all levels are the township doctors, governors, party leaders, clan teachers, Lu Xu, and Bichang. The administrative divisions of the vassal states were the same, but there were only three towns.

The education system of the Zhou Dynasty as seen in the Book of Rites, the township has a township school, and the state has a state school. Township studies are called '庠', and state studies are called 'order'. The teachers of the township school are called 'Xiangshi', and they are served by the officials who have returned to their hometowns by 'Zhishi' (equivalent to today's retirement). Those who are doctors before the Shi are called 'Father's', and those who are scholars are called 'Young Masters'.

The township school recruits the disciples of the township to enroll, and the completion of the study in three years is called 'bachelor'. Every three years in the first month, each township has to 'big competition', that is, the election of the virtuous people in the bachelor to recommend to the Son of Heaven or princes, for the appointment of the state, so "Zhou Li Township Doctor" said "three years is a big comparison, test their virtue and Taoism and prosper the sage, the capable'." In order to show respect, the township doctor should first drink with the virtuous people in the township school (or order) as the master, which is intended to advocate the atmosphere of respecting talents, which is the township drinking ceremony. This kind of system, "Zhou Li Da Situ" is called 'Binxing', 'Xing' is 'Xingju'; 'Binxing' means to promote meritocracy and courtesy. "Etiquette: Township Drinking Ceremony" records the township drinking ceremony presided over by the township doctor of Hou State. "The Book of Rites" has an article "Township Drinking Righteousness", which explains the etiquette and righteousness of the township drinking ceremony held in the township school and the state school.

The main rituals of the township drinking ceremony are: seeking guests, welcoming guests, offering guests, entertaining guests, traveling rewards, no counting of knights, and returning guests. Confucius said: 'I look at the hometown, and I know how easy it is to know the royal road. The 'township' mentioned by Confucius refers to the township drinking ceremony; 'Yiyi' is the repetition of the word 'easy', which is deliberately superimposed for the smoothness of the sentence, as if it were 'ping'; It means that after watching the village drinking ceremony, I realized how easy it was to practice the royal way. How can the etiquette of drinking be so highly praised by Confucius? What kind of etiquette does Confucianism give it?

1. Seeking guests and welcoming guests

The protagonist of the village drinking ceremony is the guest, so the first ritual before the salute is to determine the candidate of the guest. The township doctor and the township gentleman determine the candidates for the guest according to the high level of the virtue and ability of the learner, which is called 'seeking the guest': the one with the best virtue and ability is the guest (the main guest), the second one is the introduction (accompanying the guest), and the third three are the chief of the guests. In addition, the master also chooses a person with better virtue from among his subordinates to serve as a '僎' (pronounced zun) to assist him in his prostration.

Once the candidate for the guest and intermediary is confirmed, the host should personally go to his home to report and invite him. Invite the guests first, accept the guests after the humble resignation, and the host will bow again to show the solemnity of seeking talents for the country. Then the invitation is introduced, and the same is true for the rituals. On the day of the salute, the host went to the home of the guest and the agent to summon him. So, Jie and the guests went to Bin's door first, and then went to the township school together. The host greets the guests in front of the door of the village school. The host bows goodbye to the guest, and the guest answers; He also bowed to Jie, and answered the bow; and bowed to the guests. The guest then follows the host into the door. After the guests entered, they waited in the door, and the guests, the guests and the host walked forward.

In ancient times, the architectural pattern of the Zhen was similar to that of the aristocratic home, and the door and the hall were not directly opposite, so after entering the hall, you had to turn three times to reach the steps in front of the hall. Every time they turn a corner, the guest and the host have to bow to each other. When the guests of honor arrive at their respective steps, they bow to each other three times before they come to the court.

After the Binden Hall, the host has to 'bow to', that is, to the arrival of Shebebin. The guests of honour salute each other and then take their seats. There are strict rules on the seats of the guest and the host in the hall: the guest is in the north-west, facing south; The master is in the southeast, facing west; Middle: Southwest, facing east; It is located in the northeast, facing west. Bin is the most important person in the village drinking ceremony, must face south to sit, the other three are sitting facing each other, "village drinking righteousness" said: "sit on all sides, like four o'clock." ‘

The position of the guest of honor and the orientation of the seats, which seem to be simple to today, are given a deep symbolic meaning by Confucianism. "Township Drinking Righteousness" says that the guest and the host are like heaven and earth, the intermediary is like yin and yang, and the three guests are like three lights. As for the arrangement of the seats for the four guests, the "Township Drinking Righteousness" explains that the strict condensation between heaven and earth, which starts in the southwest and flourishes in the northwest, is the dignity of heaven and earth, that is, the 'righteousness' qi, and the host in order to show respect for the guest, and in view of the fact that the guest interacts with people with righteousness, the guest's seat is arranged here to correspond to the righteousness of heaven and earth. Jie was Bin's companion, so he was arranged to sit in the southwest to assist Zhengbin. The warm qi between heaven and earth, which occurs in the northeast and flourishes in the southeast, is the shengde qi of heaven and earth, and is also the 'benevolence' qi of heaven and earth. The master is generous and generous, so he sits in the southeast to correspond to the benevolence of heaven and earth. He was the master's deputy, so he was arranged to sit in the northeast to assist the master.

Author: Xishan Qin 2005-8-11 20:05 Reply to this statement

54 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

2. Guests

Offering guests is the focus of the whole township drinking ceremony, which is divided into three major sections: dedication, sorrel and reward. The host offering wine to the guest is called 'offering'; The guest reciprocates the host by calling it 'sorrel'; The host first drinks himself, and then persuades the guests to drink together, which is called 'reward'; Together, the three are called 'One Offering'. In ancient times, the highest number of gifts was 'the gift of nine offerings', as mentioned in the twenty-third year of the Duke of Zuo Chuan: 'Chu Zi entered the feast in Zheng, nine offerings. '"Chinese Jin Yu IV" Jin Gongzi re-eared to Chu, and King Chu Cheng treated him with the courtesy of the monarch, 'enjoying it with Zhou courtesy, nine offerings'. The township drinking ceremony is the township doctor to the priest to offer wine, although it is a virtuous, but after all, the status is very different, so only a gift can be used.

Every ritual of the guests is quite elaborate and quite stylized. Before the master offers wine, he must first go down to the hall to wash the knight. Bin did not dare to sit alone in the hall, so there was a suspicion of servitude to the master, so he went down to the hall, at this time the master wanted to resign from the next hall of the guest, called 'resignation'; Bin replied humbly. After washing, the host goes to the hall, and then goes down to the hall again to wash his hands and prepare to pour wine. The host washed his hands after answering. After washing, the host bowed his hand, invited the guests to go to the hall first, and both sides humbly gave up once and then climbed the steps. After going to the church, the guest should thank the host for his own baptism, which is called 'worship and baptism'. The host pours the wine and raises it high, which is called 'Yang', and then offers it to the guest, who must first bow and then receive the knighthood, which is called 'worship'. After the guest receives the knight, the host wants to 'send off', that is, to send the lord. When thanking each other, those who are worshipping should retreat a little as a sign of humility. According to the etiquette of the time, the guest should first make a sacrifice before eating, and then drink all the wine in the jue, and the host should 'worship the jue' at this time.

The etiquette of the guest and the host is roughly the same, but the actions of the guest of honor have changed, because it is the guest who pays homage to the host, so the person who washes and washes his hands in the hall becomes the guest, and the person who does not dare to sit in the hall becomes the host. After the ceremonies of resignation, resignation, baptism, worship, and worship, the guest completed the etiquette of returning to the host

The etiquette of the host's reward is roughly similar to the above, but with a simplification. The host went down to the hall to wash, and the guest went down with him, and the host resigned, but the guest did not have to resign. After washing, the guest and host gave up their hands and went to the hall. The host pours wine, and invites guests to drink. Bin Bai thank you. Therefore, the master made a pre-meal sacrifice, and then drank the wine in the middle of the meal, and paid homage to the guest. Bin Bye. The host went down to the hall again to wash the eyes, and then poured wine, praised the guests, the guests worshipped, and the host bowed and sent. This is the end of the first prostration of the guest of honor.

This is followed by the ceremony of the host and the intermediary, which is divided into two sections: first by the host, and then by the host. The host and the guest go down to the hall first, so that the host and the agent can go up to the hall to drink. The host bowed his hand to the court, and the etiquette of giving each other, ascending to the hall, and worshipping each other was the same as when welcoming guests. The host goes down to the hall to wash the lord, and the ceremony of thanking each other is the same as when offering guests, but after the two sides ascend to the church, they don't have to worship and baptize. The host pours wine and dedicates it to Jie, thanks to him, and the host sends it. The way of offering sacrifices before eating is simpler than that of Bin, and after the sacrifice, the wine in the lord is drunk, and the master is thanked. The master replied. This is the completion of the ritual presented by the master. The etiquette of the host of the sorrel is the same as that of the master of the sorrel, so I will not repeat it here.

Finally, the host and the guests had a drinking ceremony. The master bowed to Suke and went down to the court, and he went down with him. The host went to the inside of the gate and bowed three times to the waiting guests, who replied with one bow. After walking to the court, the host bowed to the guests and then went to the court, and then went down to the hall to wash the knight, poured wine in the upper hall, and offered it to the guests on the west steps. The three elders of the guests came to the church to pay their respects, and the host gave them their respects. After the pre-dinner sacrifice, they drank the wine and returned to the hall. The other guests, who accept the host's offering of wine, do not need to bow down to receive the knight, and then sacrifice and drink. After all the guests had done the drinking ceremony, the host took the empty lord down to the hall and put it in the fence and no longer used it.

3. Lebin

A guest is a guest who plays music to show respect and consolation, and is intended to make the guest happy. The music includes four sections: sheng song, sheng song, inter song, and ensemble music.

Singing

Four musicians (2 drummers and 2 singers) ascended to the hall and sang "Deer Song", "Four Peons" and "Huanghuang Zhehua" of "Xiaoya" in the hall, accompanied by Se, which was called "Shengge".

"Luming" has the verses of "I have a guest, Deyin Kong Zhao" and "I have a purpose wine, with the heart of Yanle guests", so it is used as a welcome speech. The "Four Peons" chapter has the verses of "the king's affairs are in a hurry, not to mention the opening place", "not to be left behind the father", and "not to be left behind the mother", so it is borrowed to praise the hard work of the guests. The "Emperor's Wisdom" chapter has the verses of "Zhou Zhan Consultancy", "Zhou Zhan Consultancy", and "Zhou Zhan Consultation", which are used to express the mood of wishing to consult the guests. The above songs are all official programs in the township drinking ceremony, so they are called 'main songs'. At the end of the song, the host offered wine to the musicians.

Sheng

The sheng player enters the hall and stands in front of the chime frame under the hall, and the music played is "Nanyi", "Baihua" and "Hua Huang" in the "Book of Songs: Xiaoya". At the end of the performance, the host offers wine to the musicians on the west steps. One of the older speakers went up the highest step to thank his master and take the winery; Host farewell. The elder descends the steps, sits down in front of the steps to offer wine, and drinks standing up, without thanking the master after drinking. The rest of the sheng blowers do not have to thank their master to be knighted, and they sit down in front of the steps to offer wine, and they drink standing up, but they do not have to sacrifice their babies. The three articles "Nanyi", "Baihua" and "Hua Huang" have long been lost, and the content is no longer available.

Author: Xishan Qin 2005-8-11 20:05 Reply to this statement

55 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".

Intermittent song

The song of the rising song of the hall and the sheng of the lower hall alternately play the music song: the drum in the hall sings the song of "Yuli", and the sheng plays the song of "You Geng" under the hall; The drums in the hall sang the song of "Jiayu in the South", and the song of "Chongqiu" was played in the hall; The drums in the hall sang the song of "There is a platform in Nanshan", and the song of "Youyi" was played in the hall. "Yuli" wishes to praise the abundant products in the peaceful year, which implies the meaning of wine and delicious dishes, and excellent gifts. The original poem of "Nan Youjiayu" said that the gentleman in the year of peace had good wine, and he was happy to share it with the sage. The original poem of "Nanshan Youtai" said that the rule of Taiping is based on the sage, which contains the meaning that courtesy and sage are the foundation of the country. The three poems "You Geng", "Chongqiu", and "You Yi" have long been lost, and their content is no longer known.

Holoca

Shengge and sheng play at the same time, playing and singing "Guan Ju", "Ge Tan" and "Curling Ear" of "The Book of Songs: Zhou Nan", "Nestle", "Cai Su" and "Cai Ping" of "Zhao Nan". After singing, the musician reports that Lezheng: the song is ready! Le Zheng reported to the guest again. This concludes the formal ceremony.

The host and the guest bowed their hands and went to the hall first. After the guests bowed to the minister, they also went to the hall after the guests bowed, and finally, the guests took their seats in turn. The celebrant goes up to the court after being washed in the court, and bows to the guest on behalf of the host; Then pour the wine, worship the guest, and the guest returns the salute at the end of the banquet. The worshipper makes a sacrifice, and then drinks the wine in the eye, and bows to the guest, and the guest responds to the bow. The mourners go down to the hall to wash the rice they have just used, and then go to the hall to pour wine, and the guests are ready to be respected. The celebrant sat down in the west of the guest seat and placed his bow on the west side of the temple, indicating that he did not dare to confer it on His Holiness in person. Bin Qian took over after his resignation. Those who salute the salute salute and then go down to the church.

The host offers wine to the musicians. The musician avoided the left, and the chief of the musician thanked the master, and did not get up and was knighted. The master bows to the recipient on the stairs. There is a division for the musician to bring in dried meat and meat sauce. The master ordered people to sponsor the sacrifice of the musicians. Legong drinks, and you don't have to thank you after drinking, as long as you give the wine to the master. The workers do not have to thank their master to receive the knighthood, and they can drink after the sacrifice of wine. Dried meat and pâté are prepared for each person, but there is no need for sacrifices. If wine is offered to the prince, the master must first baptize him. When the guest and the guest go down to the hall, the host has to say goodbye. Workers don't have to say goodbye.

4. Travel remuneration

Bin will take his leave. The master ordered Si Zheng to 'Anbin', please sit down. Bin Qian agreed after his resignation. The host bowed again on the steps, thanked the guest for staying and sat down, and the guest replied with a bow. So, the remuneration for travel began, and the remuneration for travel was the reward of the Venerable to the lowly, and it was a persuasion from top to bottom. The order of travel remuneration is: the host is rewarded, the host is rewarded, and the guests are rewarded in turn.

Si Zheng washed his hands, took the guests, and went to the rank to reward the master. When the host leaves the table, the guest bows to the host, and the host answers. Guests do not have to sacrifice wine, they can drink standing up, they do not have to worship the host, and they do not have to wash their eyes after drinking; Then pour the wine and give it to the master. The host is respected, and the guest is sent. The host is rewarded above the west steps, and the etiquette is the same as that of the host. When the reward was over, the master bowed and returned to his seat.

Due to the large number of people drinking alcohol in the venue, in order to prevent some people from being rude in the process of travel, the commander was in charge of the ceremony. Si Zheng went to the hall and greeted in the order of age: 'A certain son has come to receive the wine. ‘

Those named immediately left the court. Si Zheng retreated to the end of the western order, facing east, in order to make way for the guests above and below. The guests who received the wine walked on the right side of the court, and the rest of the people who received the wine walked on the left side of the courtesy, and their rituals such as bowing, getting up, and drinking were the same as when the host was being treated. The wine was distributed to every guest in the hall. The last person to receive the wine is to take the bowl and sit down and put it into the chamber in the court. Then Si Zheng went down to the hall and returned to his original position.

5. No calculation, no calculation

After the Guest of Honor, the guest of honor no longer has to have the same strict number of knights as when the wine is offered. The host and visitors frequently raise the knighthood, countless, and stop at the end of the fun, so it is called 'no count'. At the same time, the musicians continue to sing, and they stop with joy, which is for 'no reckoning music'.

'No Counter' started from Si Zheng's order for the two officials to look at the guests and introduce the wine. The two of them first went down to the hall to wash their hands and wash their eyes, and then went up to the hall to pour wine, and bowed to the guests and Jie, and the guests and Jies bowed. The two officials drank the wine in the middle of the wine, bowed to the bin and the Jie, and the bin and the jie bowed again. The two officials went down to the hall to wash their eyes, and then went up to the hall to pour wine; Bin and Jie, thank you. The two officials respectively put the bin and the introduction in front of the table, saying that they did not dare to teach in person, and the bin and the introduction thanked each other and took it.

The host invites the guests to sit down. Bin excused himself and said that he was in the hall and did not dare to sit down. Because it is the most noble ritual vessel among many dishes, with it, you don't dare to carry out the more casual rituals later. So, with the consent of the host, the guest picked up the figurine and handed it to Si Zheng, who held the figurine and went down to the hall, and the guest, the host, and the guests also went down to the court.

Then, the host, the guest, the agent, and the guests were seated again in the order of the previous attendance. There is a division to serve the dishes. From the guest and the intermediary, the wine is staggered with two pairs, unlimited times, and one drunk party rests. The music in and out of the hall may be occasional or combined, singing endlessly, and enjoying it.

Author: Xishan Qin 2005-8-11 20:05 Reply to this statement

56 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, serialized "Ancient Chinese Etiquette and Civilization".

Bin said goodbye, when he went out, he played the music of "陔", "陔" is the meaning of "precept", and "陔" is used as the music festival when going out, indicating that there is no rudeness in the whole ceremony. The master sent him outside the door and bowed again.

The next day, Bin went to the host's house to thank him for yesterday's hospitality. The host greeted him and bowed to him. After the meeting, the host comforted the subordinates who served as Si Zheng and other positions in yesterday's ceremony, the ceremony was more casual, and the guests and the intermediary no longer participated, with Si Zheng as the guest, there was no accompanying guest, and there was no quirement, and the food was used in the existing home. Relatives and friends who could not be invited yesterday can be invited today, and for the retired or in-service secretaries and doctors in the township, we will only inform them, and they will not come at will. During the feast, the six movements in "Zhou Nan" and "Zhao Nan" can be played at will.

Second, in the township order: the township drinking ceremony for the elderly

Tang Dynasty scholar Kong Yingda's "Rites and Justice" believes that the township drinking ceremony in the Zhou Dynasty was not only the category of three years of Dabi and Binxing meritocracy, but also another type of drinking ceremony, such as the drinking ceremony held by the governor before the shooting ceremony held in spring and autumn every year; Another example is the drinking ceremony that the party is holding in the party during the big wax festival in December every year; Although they are drinking ceremonies presided over by the state and party administrators, the state party is also a subordinate territory of the township, so it is also called the township drinking ceremony.

The etiquette of the two types of township drinking ceremonies is basically the same, the difference is that the purpose of the township drinking ceremony mentioned above is to be virtuous, so the guests, the introductory, and the long of the guests are all selected according to the virtue and Taoism of young people; The latter type of township drinking ceremony is not, its main purpose is to correct the teeth, advocating the atmosphere of respecting the elderly and providing for the elderly, so the guests, the introduction, and the guests are all served by the elderly, and the rest of the old people are the guests. Seniors over the age of 60 were seated in the hall. The old people below the main guest are lined up on the right side (west side) of the main guest and sit facing south, if the number of people is relatively large, they can turn south and sit facing east. Fifty-year-olds can only be in. The elderly over the age of 60 can sit and drink, and the 50-year-old can only stand under the hall facing north, at the mercy of the dispatch, the "Book of Rites: Xiang Drinking Righteousness" says, "Therefore Ming respects the elders", in order to promote the atmosphere of respecting the elderly.

Since ancient times, China has a tradition of respecting the elderly and providing for the elderly. The so-called 'old-age care' is the etiquette of entertaining the elderly with wine and food. The older you are, the worse your health becomes, and the "Monarchy" says: 'Fifty begins to decline, sixty is not flesh and is not full, seventy is not warm for silk, eighty is not warm for people, and ninety is not warm for people. 'Man begins to grow old at the age of fifty; By the age of sixty, if you don't eat meat, you don't feel full; At the age of seventy, if you don't wear silk, you don't feel warm; At the age of eighty, I don't feel warm when I don't sleep with anyone; By the age of 90, even if someone sleeps with you, you don't feel warm anymore. Therefore, the "Royal System" says that the old man must be courteous in his diet, that a person at the age of fifty should eat fine grains, a person at the age of sixty should strictly have prepared meat, a person at the age of seventy should have two good dishes at each meal, a person at the age of eighty should eat good food often, a person at the age of ninety should eat and drink in the dormitory, and go out occasionally, and the attendant should carry wine syrup in case of emergency.

The elderly can enjoy all kinds of preferential treatment, and the "Royal System" says that a seventy-year-old official can retire after meeting the monarch without having to wait until the end of the court; Eighty-year-old Zhishi official, the Son of Heaven sends people to inquire every month; Ninety-year-old Zhishi official, the Son of Heaven has to send people to give food every day. At the age of 50, a person can not perform military service, at the age of 60 he can not perform military service, at the age of 70 he can not participate in the activities of entertaining guests, and at the age of 80 he can not even participate in fasting and funerals.

In addition to the care of the family, the elderly must be cared for by the state. "The Book of Rites: The Royal System" records the pension system of the four generations of Yu Xia Shang, and the name of the four generations of pension rites: 'There are Yu family with Yan ceremony, Xia Hou family with feast ceremony, Yin people with food ceremony, and Zhou people cultivate and use it. 'Generations are becoming more complex and perfect. The four generations of old-age care institutions are: 'Youyu raised the country and the old in Shangzhen, and raised the old in Xiazhen; The Xia Hou clan raised the country and the old in the eastern order, and raised the old in the western order; Yin people raise the country and learn from the right, and raise the old from the left; The Zhou people raised the country and the old in Dongjiao, and raised the old in Yu Zhen, and Yu Zhen was in the western suburbs of the country. 'Shangzhen, Dongxu, Youxue, and Dongjiao are Chinese studies, and they are also places where the state entertains retired doctors; Xiazhen, Xixu, Zuoxue, and Yuzhen are elementary schools, which are places to entertain retired taxis and elderly civilians.

Through the understanding of the "Royal System", it is not difficult for us to understand the etiquette of the township drinking ceremony. In addition to the regulations of 60 people sitting and 50 people standing, the number of beans varies according to age: 3 beans for 60 years old, 4 beans for 70 years old, 5 beans for 80 years old, and 6 beans for 90 years old. The beans are the food for the elderly. The number of beans is different, and the flattery received is also different, and the "Township Drinking Righteousness" says that "so the Ming pension is also" There is an old saying among the Chinese, called 'In the Dynasty Order Lord, in the Township Order Tooth'. In the imperial court, the size of the officials is in order, but the people are not, in the order of the year, the less is not the longer. The village drinking ceremony is to promote the atmosphere of respecting the elderly.

"Township Drinking Righteousness" says: "The people know that they respect the elderly, and then they can enter the filial piety." The people enter the filial piety, respect the elders for the elderly, and then become a teacher. After becoming a church, the country can be safe. This means that if you participate in the village drinking ceremony, people will understand the principle of respecting the elders and providing for the elderly, and they will have filial piety after they go back. If the people know how to be filial at home and respect the elders when they go out, they can form a good style of education. With good social morals, the country will be stable. Confucianism advocates ethical thought, and the basis of ethical thought is filial piety. Confucianism advocates filial piety, not with empty preaching, but 'the gift of drinking in the hometown of teaching, and the act of filial piety'.

3. I look at the hometown, and know how easy it is to know the royal road

We already have a general understanding of the etiquette of the two types of township drinking rituals, so what kind of etiquette does it contain? Let's review and analyze the connotations of the main rituals.

On the day of the village drinking ceremony, the host only greets the guests at their homes, while the guests follow the guests to the village to study; When the guests and others arrived outside the gate, the host bowed to them and only bowed to the guests, because their virtues and arts were different, and they needed to reflect the 'righteousness of the noble and the lowly'.

After the host and the guest enter, they have to make a gesture at every turn, and after three times they come to their respective steps; After three more modest concessions, he went to court; After going to the church, they have complicated etiquette such as bowing and offering to each other. The etiquette of drinking between the host and the agent is omitted, and the process of drinking between the host and the guests is simpler. It can be seen that the number of rituals for those who are high in virtue and Taoism should be long, and the number of rituals for those who are low in virtue and Taoism should be killed, which is the 'righteousness of killing and killing' that the ritual maker wants to show.

When the guests were entertained, the musicians in the hall sang three poems with the accompaniment of the serpent, and after the singing, the host offered them wine. Then, the musicians in the hall played three poems, and when they were finished, the master offered them wine; Then, the musicians in the upper and lower halls alternated and played three poems each. Finally, three sets of poems were played in the upper and lower halls. At the end of the song, the joyful atmosphere on the field reached a climax. Before the start of the travel pay, the priest should first supervise the drinking, so as to prevent some people from getting drunk and losing their temper and being presumptuous, which is called 'harmony without flowing'.

When traveling, first the host is rewarded, then the host is rewarded, then the guests are rewarded, and then according to the age, they are paid in turn, until the 'Wo washer', that is, the person who assists the guest and the host to wash their hands and wash their hands.

After the trip, although it is said that there is no 'no count', the gentleman understands the truth of 'the festival of drinking, the dynasty does not abolish the dynasty, and the night is not wasted', and the morning will not affect the court, and the evening will not affect the affairs to be dealt with at night. Therefore, the guest said goodbye and went out, and the host sent it off, still courteous. It can be seen that the township drinking ceremony can be 'peaceful and not chaotic'.

Therefore, "Township Drinking Righteousness" says: "The noble and the lowly are bright, the long kills and distinguishes, the harmony is not flowing, the younger brother is long and exhaustive, and the Yan is not chaotic, and the five elements are enough to be in the country." The country is safe and the world is safe, so it is said: 'I look at the hometown, and know the ease of the king's road'. 'The whole village drinking ceremony, the dignity and humility of the guests are clear; There is a difference in the number of rites; The people of a township are happy and not presumptuous; Both young and old are benefited, and no one is forgotten; Peaceful and orderly. Doing these five points is enough to be in the country. If you can be upright and secure the country, the world will be stable.

In addition, the village drinking ceremony also reflects the principle of gentlemanly friendship everywhere. For example, after the guest and the host enter the court, they will give each other three times and let each other go to the court, which is the principle of 'respect' when a gentleman interacts. Although the lord of the master has washed the wine beforehand, he must go down to the hall again before offering the wine; Before pouring wine, you should go down to the hall to wash your hands, which is the principle of 'cleanliness' when gentlemen have fellowship. When offering wine, there are rituals such as bowing, baptizing, receiving, sending, and worshipping between the guest and the host, which is the principle of 'respect' when gentlemen intersect. "Township Drinking Righteousness" says: 'A gentleman respects and does not fight, and cleanliness and respect are not slow; If it is not slow or fighting, it is far from fighting; If there is no fighting, there will be no violence. 'If you know how to respect one another, you will not fight; If you know how to associate with others with a clean and respectful attitude, you will not neglect others. If you don't fight with others and don't neglect others, you will be able to stay away from fighting and discernment, and you will have nothing to do with riots.

The name of the village drinking ceremony is drinking, but it is actually intended to educate, which is often manifested in some seemingly casual places. For example, when a guest tastes wine after a pre-dinner sacrifice, he must move to the end of the seat, and not dare to do it in the middle of the seat, because the middle of the seat is for the ceremony, not for the food. Therefore, sipping wine at the end of the banquet contains the meaning of 'noble gifts and cheap wealth'. The relocation of the guest seat has the significance of demonstration, and is intended to make 'the people respect and not fight'.

"Township Drinking Righteousness" also said that the guests and hosts are connected with benevolence and righteousness, and there is a certain number of beans in the hall, which is 'sacred'. Based on holiness and persevering with respect, it is 'rite'. Using etiquette to reflect the way of the elder and the young is 'virtue'. The so-called virtue is obtained from oneself. The study of virtue and Taoism is to make oneself gain both physically and mentally, so the saint strives to practice this kind of guest and host ritual that implies benevolence, righteousness and morality.

The way of Confucian education mainly lies in respecting the virtuous and providing for the elderly. Respect for the virtuous is the foundation of governing the country, pension is the foundation of Anbang, and the village drinking ceremony has both respect for the virtuous and the elderly, Confucius attaches so much importance to it, isn't it reasonable?

Author: Xishan Qin 2005-8-11 20:05 Reply to this statement

58 Reply: Peng Lin, a professor at the Department of History of Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization".