●Burying the remains of a loved one: both the night rites

Ancient Chinese Etiquette Civilization No. 18

Burying the remains of loved ones: a ritual of the night

In the first half of the funeral, the body is mainly processed and put into the coffin through small and large gatherings. The theme of the second half of the funeral is the burial of the coffin. "Shuo Wen Jie Zi" cloud: 'Burial, hide also. 'The purpose of the burial is to hide the body. In ancient times, there was no burial system, and people usually abandoned the remains of their relatives in the wild, and then covered them with grass. Because the bodies of their relatives were often torn by birds and beasts, the children could not bear it, so they stayed by the body and used slingshots to drive away birds and beasts. Legend has it that when the Yellow Emperor began to use coffins, the remains were buried deep and buried in the ground, reflecting the evolution of civilization.

The first sentence of the scripture of "The Evening Ceremony" is 'Crying on the Evening', and the ancients liked to take the first two words as the title of the article, so the next part of the funeral was named 'The Evening'. 'Both' is already, and both the evening cry is the evening after the evening cry. After the big gathering, the mourners cried at the funeral. After crying two days before the funeral, the bereaved family began to arrange the funeral.

1. Post-funeral funeral

After the funeral, the mourner mourned and was disfigured, and lived in the mourning house built against the wall outside the door, and slept on a straw mat at night, using clods of earth as pillows, and the scarfs and waist scarves were not untied. I always miss my deceased relatives, cry when I am sad, there is no time to day and night, and I don't say anything that has nothing to do with the funeral. Just drink porridge, cook a handful of rice in the morning, cook a handful of rice in the evening, don't eat vegetables and fruits, and have no heart to think about the taste of food at all. When the mourners traveled, they rode in a crude wooden mourning car: the top cover of the trunk was made of white dog skin, which had not yet grown into hair, the back and sides of the car were made of cattailgrass, and the horsewhip of the car was made of the stems of the cattails; The weapon pouch is made of dog skin, the pins at the end of the hub are wooden, the ropes and bridles used for boarding are made of rope, and the horse chews are wooden; The mane of a driving horse is not trimmed. The same is true of the bereaved spouse's car, except that the curtain in the car is made of the cloth of great merit.

On the first day of the month, the boy should hold a broom in his left hand with the end upwards and follow the person who has withdrawn the sacrifice into the room. Before the sacrificial feast was erected, the original sacrificial mat was removed, and the boy swept away the dust from the room, and the garbage was piled up in the southeast corner of the room. When the altar was set, the boy took the broom, the end drooped, leaned towards him, and followed the candle-bearer out of the room. The items used in the swallow's house on weekdays, the food eaten day and night, and the water used for bathing are all prepared in the swallow's bed as in the past.

Second, the funeral

The funeral was held at dawn, and two candles were lit outside the funeral palace for illumination. The coffin is still half-buried in the hall. The men and women of the bereaved took their places in the place where they wept day and night outside the door. In order to avoid the distraction of the noise, everyone present at this time should stop crying.

After bowing to the guests who attended the funeral, the mourner walked into the funeral palace door and took his seat at the bottom of the hall. Then, Ariji uttered three consecutive cries of 'Woo Xing' to alert the spirits of the deceased; He shouted 'Funeral' three times in succession, telling the spirits of the deceased that they were about to depart. The men and women began to cry. Zhu took out the inscription with the name of the deceased written on it in front of the cave and inserted it on the 'heavy' in the court. The mourner cried no matter how many times. After the coffin was slowly lifted out of the cave, the coffin was wiped with a cloth of great merit and covered with the cloth used during the small gathering.

The deceased must report to his elders whenever he goes out before his death, which is the so-called 'must be reported'. At this time, the person has passed away and is about to be buried in the cemetery, but before leaving, he must first go to the ancestral temple to say goodbye to express filial piety for the last time, and this ritual festival is called 'Chaomiao' or 'Chaozu'. This is a quite humane treatment, so "The Book of Rites: Tan Gong" says: "The dynasty of mourning is also the filial piety of the deceased." His mourning left his room, so he went to the temple of Zukao. ‘

In ancient times, due to the difference in status, the number of temples had its differences: seven temples of the Son of Heaven, five temples of princes, three temples of doctors, and two temples of scholars. The two temples of Shi refer to the Father Temple (or Your Temple, Kao Temple) and the Ancestral Temple. There is a difference between a corporal and a corporal, and the temple system is different, the sergeant's father and ancestor each have a temple, and the corporal is the father and ancestor in the same temple, called the ancestral temple. Therefore, the corporal can complete the pilgrimage to the temple in one day, while the corporal has to make a pilgrimage to the temple first, and then the ancestral temple the next day, which can be completed in two days.

"The Evening Ceremony" is the corporal's funeral, so the bereaved family began to arrange the funeral after the evening cry two days before the burial, and the next day to the ancestors, and the next day to bury the day. If it is a sergeant, it is necessary to start arranging the funeral after crying three days before the funeral, and the two **** father temple and ancestral temple are vacated in the middle.

3. Chao Zu

The coffin was moved from the funeral palace to the ancestral temple using an instrument called a 'light axis'. The scroll looks slightly like a rectangular wooden frame, but there is a scroll at the front and back. The relocation procession is arranged at the front with the inscription 'heavy' as the lead, followed by offerings, candle torches, coffins, then candle torches, and finally the bereaved owner and his relatives. The procession of the bereaved family is lined up, with men in front and women in the back; And whether it is a man or a woman, they are all in the order of intimacy with the deceased, the relatives are first, and the sparse is behind, because the front is the coffin.

Author: Xishan Qin 2005-8-12 20:21 Reply to this statement

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

After arriving at the ancestral temple, the coffin cannot be carried up from the steps, because it is the temple owner, that is, the steps reserved for the father and ancestor; And to go up from the west steps, it means that you are still walking in the way of the Son of Man. The offerings are placed under the hall first, and then put up in the hall after the main coffin. The mourner followed the coffin and went to church. Then the woman went up to the church and stood facing east. The masters took their thrones at the foot of the eastern staircase. The coffin should be placed in the middle of the two pillars on the hall, because this is where His Holiness is located. Then orient the coffin so that it faces north, and place it on the bed that has been prepared in advance. The mourner stood on the east side of the coffin, facing west. The 'heavy' is placed in the atrium as it is in the funeral palace. Yousi first removed the old laid laid on the hall, and then set up a new foundation for moving the coffin to the ancestral temple, which is the so-called 'moving ancestral laid'. The mourner wept in the hall, then went down to the hall to bow to the guests, and then wept in front of the steps. The bereaved wives and their relatives who have made great achievements stand on the east stairs facing west.

The cars, road cars and carts used by the deceased before his death were all displayed in the court. Because the coffin faces north, the wheels should face north. They are now the place where the soul is attached, so they are collectively called 'soul cars' after the Han Dynasty. The crossbar in front of the carriage was covered with light-colored deerskin, and on the carriage were placed shields, quivers, leather bridles, leather robes, and flags. Tassels, bridles, and shell-adorned horses are hung from the scales. The deceased had court clothes on the road car that the deceased rode when he went to the court or Yanyou before his death; The cart on which he rode during the field hunting was a coat and a hat.

The horses are then brought in, and the horse's tassels are decorated with ribbons of three colors. The men stood on either side of the horse, and the charioteer stood behind the horse with a whip. The mourner cried three times, and then the people led the horse out of the temple gate. Then, the guests go out and the mourners are sent out.

Fourth, decorative locomotives.

So the coffin in the hall was loaded onto the locomotive in the court, and the mourner wept. After the coffin was bound, Ariji moved the foundation that had just been placed in the hall to the west of the coffin, covered it with a towel, and then decorated the locomotive.

The coffin contains a dead person, and when it is transported to the cemetery, it is feared that passers-by will be disgusted, so it should be decorated. The overall design of the coffin resembles a house, divided into two parts, the upper part is called the 'willow', and the base is a rectangular wooden frame that covers the lid of the coffin. The houses covered with cloth and shaped slightly like a spire are called 'ara', and they are painted with literary style. The front and left and right sides of the willow are surrounded by bamboo pipes, called 'ponds', like the clouds under the eaves. According to the book of rites, the doctor's first-class coffin ornament, the pond is hung with a fish made of copper sheets, and when the locomotive advances, the copper fish shakes back and forth, and there is a feeling of 'fish brushing the pond'. In recent years, on the stalls of the folk cultural relics market in Beijing, you can occasionally see fish-shaped copper sheets, which should be the hanging fish in the tombs of the Zhou Dynasty, and the seller does not know what it is, so the bid is often very low. The lower part of the coffin ornament is called the 'wall', which means that the front and left and right sides of the coffin are surrounded by cloth, which is called the 'curtain'; At this time, there is a 'pool' shaped like a house in the front, and the buttons that connect the coffin roof and the white cloth around it are one on the left and right, the front is red and the back is black, and the round cover of the roof is red, white, and blue, and there are no shells hanging around. There are two silk belts on each side of the coffin.

There is a 'phi' on the left and right sides of the coffin, and a 'lead' is also tied on both sides of the car, and the use of the phi and the lead is detailed below.

Fifth, Chen Mingqi

Ming utensils refer to the utensils that are buried, so the ancients said that they were 'Tibetan vessels', and later generations also called 'dark vessels'. Ming ware is not a practical utensil, so the workmanship is rough and evil, "Rites and Tan Gong" said that "bamboo is not useful, tile is not tasteful, wood is not chopping, the qin is open and uneven, the sheng is prepared but not harmonious, there is a bell chime and no stalk", bamboo, pottery can not be used, the wood is not smooth, the qin and the sheng do not have the sound of the palace business, the bell chime can not be hung. The reason for this is not that the deceived, but in order to save manpower and material resources, the "Book of Rites and Tan Gong" says: "Confucius said that those who are clear instruments know the way of mourning, and they are not available for preparation." Alack! The dead use the vessels of the living. It is not a death to be used. It can be seen that Confucius believed that the burial with practical utensils is as tragic as the burial of the living.

At this time, the display of bright utensils is to prepare for the burial. The Ming utensils are displayed on the west side of the ride, and the specific location is: take the south end of the westernmost row as the honorable position, from west to east, put a line, and then change in the opposite direction. From the north of Yin: two reed buns wrapped in mutton and pig meat; There are three dustpans for millet, millet and wheat. Three urns: each with vinegar, sauce and minced ginger cinnamon. There were two pieces of rubble: one for liquor and one for wine. Each vessel has a wooden frame with a plugged mouth. There are also daily utensils of the deceased, as well as musical instruments and weapons such as armor, helmets, shields and arrows, as well as walking sticks, bamboo hats, and pheasant fans used in the Yanju period. The bow and arrow are newly made, and although the components are complete, the workmanship is poor, as long as they can be opened. There are four arrows for close-range shooting and four arrows for practice shooting, and the feathers are very short.

Sixth, ancestral laid

The ancients traveled, there was the habit of sacrificing to the god of the road, "Zuo Chuan" Zhaogong seven years, Lu Zhaogong was going to go to the Chu State, "dreaming of Xianggong ancestor", dreaming of Lu Xianggong as his "ancestor", that is, sacrificing to the god of the road. Similar records can also be found in other documents, such as the 'Han Hou Ancestor' in the Book of Songs, Daya, Han Yi, and the 'ancestor' in the 'Zhongshan Fu Ancestor' in the Book of Songs, Daya, and Haomin, all of which are guiding gods.

Before the coffin departs, an ancestral sacrifice is also carried out. After the orientation of the coffin is adjusted between the two wings on the hall, the mourner sends the guests out, and at this time, the person and the craftsman pull the locomotive to the east and west steps of the hall. The offerings of the ancestral sacrifice are placed in the south of the mourner, and the west side is facing the front wheel of the locomotive, and the offerings are covered with a towel.

So the ancestors of the west of the locomotive were removed, and the mourners wept at the prescribed ceremonial place. There is a company that turns the locomotive and faces south, indicating that he is about to travel. The mourner paused, weeping, and moved slightly south to the place where the girdle was facing the front of the coffin. The woman descended from the church and took her place between the east and west steps. So, turning the head of the car and officially setting off, I wish to put the inscription on the 'Yin' (see back for details), and the direction of the 'heavy' is changed to the south. When the sun is in the west, the ancestors are laid, and the mourners cry. At this point, the horses that were driving were brought in again, just as they had done the first time. So, the guests said goodbye and went out, and the mourners were sent outside the temple gate. After asking the date of the burial, the master entered and returned to his original position.

7. Gifts for funeral aids

Before the funeral, the monarch and the secretary of state once again gave coins, silks, horses and other things to help the bereaved family bury the coffin.

The bereavement items sent by the king to the mourners were: a bunch of black and light yellow silk, and two horses. The gift of horses is to help the bereaved family pull the locomotive. After the horses were led in the door, they were displayed on the south side of the heavy wood in the courtyard. The silk is placed on the left side of the locomotive compartment and goes out. The housekeeper collected the silk, and the priest led the horse out of the temple gate.

Ministers, doctors, and scholars gave funeral belongings, and sent messengers to kill them. The envoy's entourage led the donated horses into the temple gate and placed them in the south of the 'heavy', and the silk was placed on the left side of the locomotive.

Brothers who are mourning can give both mourning aids and sacrificial items. People who usually know each other well only give funeral aids, not sacrificial items. Those who are familiar with the deceased may give both funeral aids and burial objects; Those who are familiar with the living can give both funeral aids and possessions to their owners. The bereaved person's order to record the items presented by the guests on wooden boards, and the Ming utensils are recorded in the booklet. The pamphlets of the Ming artifacts are called 'send-off books' and are to be buried in tombs, and archaeologists have found many of them in various places in recent decades.

After the funeral procession has departed, a list of the bereavement items to be added is read out, and only the mourner and his spouse are allowed to cry, and the others are to admonish each other if they cannot help but cry. Shi read out the list written on the woodblock, and his assistant could sit while counting the chips. Everyone can cry.

Eighth, the great repatriation

On the day of the burial, at dawn, the offerings of the Great Funeral were placed outside the gate in advance. The Great Funeral is for the burial of the body, so it is also called the funeral. This was the last time a drink offering was held for the deceased, so it was particularly solemn, and the size of the offering exceeded all the previous drink offerings. According to the number of rites, the specifications of the Shili are the three tripods of special animals, which are promoted to one level at this time, and the specifications of the five tripods of the Shao Prison are used, and the sheep, pigs, fish, wax, and fresh beasts are each one tripod. The offerings placed in the east of the locomotive are four beans and four pipes, and the four beans contain beef stomach, mussel meat sauce, pickled sunflower vegetables, and snail meat sauce respectively; The four dishes are filled with dates, rice crackers, chestnuts, and dried meat. In addition, there is liquor and liquor.

The Ming utensils that were collected last night are going to be displayed again at this time. When the funeral guests enter the door, the mourner prays in the temple and cannot leave the coffin.

In order to officially display the offerings of the Great Funeral Ceremony outside the gate in the court, Arishi first removed the ancestral altar that was displayed yesterday and relocated the sacrifices to the northwest of the locomotive. Then the five tripods outside the door were carried in from outside the door and set up near the 'heavy'. The four beans are arranged in a square: the beef stomach is in the southwest, the mussel meat sauce is on its north side, the pickled sunflower is in the east, and the snail meat sauce is in the south, and the beans in the south are honored, and the opposite direction is changed; The four rice cakes are also arranged in a square: the jujube is in the south of the snail meat sauce, the rice crackers are in the south of it, the chestnuts are in the east of the rice crackers, and the dried meat is in the north of the chestnuts. The figurines are arranged in groups of two, from south to north, and the figurines on the south side are honored and do not change careers. The Fresh Rabbit is displayed separately in the east of the Piggy. Liquor and liquor are on the west side of the sage.

9. Citation

After the funeral was completed, the funeral procession prepared to go to the cemetery. Youshi carried the 'heavy' out of the center of the temple gate, and then pulled the horses and carts out of the door, tied the cart, and waited for departure. Then, after removing the scarf that covered the offering, Ariji put the lower end of the hind limbs of the sheep and pigs in the dingzhong into the 'buds' and prepared to take them to the cemetery. The so-called bud is a round basket made of reeds. According to the rules of etiquette, a scholar can only use two buds. The fish, wax, and fresh beasts in the other tripods are not genuine animals, so they do not need to be put into the buds. Then the utensils such as the light utensils, the yin mat and the urn were also withdrawn in order.

Initiation is an important ritual in funerals. In 1998, a ninety-year-old from Gyeongsangbuk-do, South Korea, passed away, and the bereaved family held a 'Confucian funeral'. Citation, also written as '纼' or called '绋', is the rope of the locomotive car, when the locomotive starts to go to the tomb, the mourner carries the cart and walks in front, which is called 'Fa Yin'. "The Book of Rites: Under the Tan Bow" says: "Those who hang in the funeral will be guided, and if they follow the coffin and the circle, they will be executed." It can be seen that the dedication is the behavior of relatives and friends to express their "help" for the funeral. It is a common etiquette in ancient times, such as the 30th year of Zhaogong in "Zuo Chuan": "The funeral of Jin, between the Yiyi, the ancestors helped to carry out the funeral." Du pre-note: 'Silk, Rope also.' Ceremony, funeral must be carried out. ‘

The practice of citation is widely circulated, and it is a way for people to express their friendship with each other and remember the past, and we can still see its last meaning in funerals today. Nowadays, when people attend a memorial service, when they send wreaths, they usually write the word 'Bang' at the end of the ribbon, and probably few people will think that the 'Bang' here is the vulgar word for 'Bang'. 'So-and-so pull' is exactly the meaning of the ancient car. After understanding this truth, it is not difficult to understand why the couplets mourning the deceased are called 'elegiac couplets', the mourning cloth is called 'elegiac curtains', and the songs sung at funerals are called 'elegiac songs'.

In order to prevent the coffin from tilting and turning over, the two sides of the coffin have been tied with a 'drape', a red or black silk belt, each of which is held by two mourners and pulled hard when the locomotive shakes to maintain its balance. The number of draped means different identities, the Son of Heaven has six drapeds on one side, and twelve drapeds on both sides; The doctor has four drapes on one side and eight drapeds on both sides; There are two drapes on one side and four drapeds on both sides. Therefore, when the funeral ceremony is held, a total of eight soldiers are draped on both sides of the car to keep the coffin stable.

After the locomotive departed, the bereaved owner and his relatives followed behind and cried. When he left the palace gate, the mourner thought that the remains of his relatives were getting farther and farther away from home, and sorrow came from it, and he cried suddenly. On the way to the funeral, the locomotive generally cannot be parked on the road, and only when the monarch sends someone to give the funeral belief, the exception can be made. This ritual was arranged when the locomotive reached the gates of the state. The king sent the Zaifu to present a bouquet of black and light yellow silks. After the commander gave the king's order, he wept and bowed again. The butcher boarded the locomotive and placed the silk in the coffin's canopy. After the mourner pays homage to the butcher, the locomotive and the mourners continue to march.

10. Bonding and Bonding

The funeral procession came to the tomb, and the carriages, road carts, chariots, and burial utensils were displayed on both sides of the tomb road, and the masters were lined up facing west on the east side of the tomb road, and the women stood facing east on the west side of the tomb road. In order to keep quiet and ensure that nothing goes wrong when the coffin is lowered, both men and women are not allowed to cry at this time.

The lower coffin is called '窆 (bian)'. In order to protect against moisture, the bottom of the tomb is first covered with a cloth called 'yin'. It is sandwiched, with aromatic herbs such as grass and vanilla stuffed in the middle. There are a total of five pieces: the lower three are placed horizontally, and the upper two are placed vertically.

The coffin is then lifted out of the car, the coffin ornaments are removed, and a 'rope' is tied to the coffin. In the literature, it is often confused with the aforementioned 'citation' and is called '绋'. The rope used to lower the coffin. It was the rope used to lift the coffin from the cave in the funeral palace, and when the coffin was held up at this time, the mourners had to hold the rope and then slowly lower the coffin into the tomb. In ancient times, there was a strict hierarchy of the number of funeral ropes, according to the Book of Rites, the Son of Heaven had six ropes, the princes had four ropes, and the doctors had two ropes. According to the explanation of Zheng Xuan, a scholar of the Eastern Han Dynasty, there are six sons of heaven, and there are about 1,000 people; four princes, five hundred of the stakers; 2 doctors, 300 salvators; It can be seen that the scene is quite grand. The number of priests is not recorded in the literature, and the number of mourners present certainly does not exceed the three hundred of the doctors. After the coffin is buried, the mourner weeps and offers five black and light yellow silk to the deceased, then bows to the coffin, and then weeps again after standing up. After the dedication, the mourner and the wife of the mourner bowed to the guests who came to the funeral, and then each took his place and wept.

The priest placed the burial utensils, weapons, musical instruments, etc. next to the coffin; Then the willows, walls and other coffin ornaments are placed on the top of the coffin; Then place the 'bud' containing the meat and the 'basket' containing millet, millet and wheat between the coffin and the coffin. After the arrangement is completed, first put it on the coffin to 'fold'. The fold is a large wooden plank, with a number of square holes chiseled in the middle, and the shape is slightly like a pane, with three longitudinal and five horizontal. The function of folding is to support the fill on it and prevent the coffin from being crushed. After the fold is folded, the mat is spread on top to prevent the dust from falling into the burial chamber. Anti-mat plus anti-wood, the role of anti-wood is also to know the filling of the soil down, its structure is the same as the bottom of the coffin, but also horizontal three, vertical two, this is a symbol of the number of days three, the number of the earth two, people sleep in the sky and the earth of the meaning. Finally, the tomb is filled with earth and tamped.

By the way, in ancient times, there were 'tombs but not graves', and there was no raised soil on the cemetery, that is, what later generations called tombs. According to the "Book of Rites: Tan Gong", it was Confucius who was the first to pile up soil on the grave. Confucius lost his father at an early age, and his mother died many years later, so Confucius buried his parents together in a place called 'Fang'. Confucius traveled between the nations all year round, and was the so-called 'southeast and northwest people', in order to accurately mark the location of the tomb so that he could come to pay his respects from time to time, he piled up a four-foot-high seal on the cemetery. This is the earliest grave seen in the literature.

After the coffin is buried, the clothes on the car, the roadcar, and the truck are gathered on the locomotive and brought back. When he returned from the funeral, he did not drive the car, as if he felt that the spirit of the deceased would still go home.

11. Crying

After the funeral, the funeral family men and women return from the tomb to the ancestral temple and the funeral palace to cry, which is called 'anti-crying'. The ancestral temple was the place where the deceased led his family to carry out various ceremonial activities during his lifetime, and now the hall is still there, but the person has disappeared, and the heart is extremely sad. "The Book of Rites: Asking for Funeral" very vividly describes the mood of the bereaved family at this time: "It is also send-off, looking forward to it, drawing on it, and chasing it; It cried back, and if the emperor asked for it, he would get it. Therefore, it is also like admiration, and it is also suspicious. Ask for nothing and get it, enter and see it, go to the hall and see it, and enter the room and see it. Dead! Never again! Therefore, weeping and mourning will stop. When the mourner entered the temple gate, he went up from the west staircase and stood facing east. The masters stood in front of the west steps at the bottom of the hall, facing east. When the women entered, the men wept and the women went up from the steps. The bereaved woman entered the house after entering the hall, paused and wept, and then went out of the room, took the throne on the steps, and took turns crying and crying with the men, and stopped mourning.

When the guests came to pay their respects, one of the elders came up from the west steps and comforted the mourners, saying, 'This is a helpless thing!' The mourner could not bear to take the throne of his master at once, so he bowed to the east of the throne of his master. The elders descend to the temple and go out of the temple with other guests, and the mourners send them to the door, and then bow their heads to thank them for coming to the funeral and to come to the anti-weeping ceremony.

Then, the bereaved men and women went to the funeral palace, which is the residence of the deceased before his death, and the place where the funeral stopped before the funeral.

After the ceremony, the brothers of the same clan went out first, and the mourner gave them a farewell. Then came the masters when they went out. The mourner closed the door of the funeral palace and bowed to the masters, so everyone returned to their mourning homes.

●Requiem's Sacrifice: Shiyu Ceremony

Ancient Chinese Etiquette Civilization No. 20

Requiem Sacrifice: Shiyu Ceremony

The whole funeral revolves around the two themes of disposing of the body and soul of the deceased. If the evening ceremony is to 'send the form to the cemetery', and the body of the deceased is sent to the cemetery for burial, then the Shiyu ceremony is to 'welcome the soul back', welcoming the spirit of the deceased back to the funeral palace for sacrifice.

The body of a loved one is no longer visible, so why do you need to sacrifice? Confucianism believes that the essence and gods of relatives always exist between heaven and earth, and have the ability to bless good and punish evil; Children's thoughts will not be interrupted by time and space. Sacrifice is a way to communicate between the living and the deceased, expressing the children's longing for their loved ones and praying for the blessings of their ancestors.

"Rites" has an article "Shi Yu Li", which records the main ceremony of the priest holding the Yu sacrifice. Regarding the name and time of the Yu Festival, Zheng Xuan explained: "Yu, Anye. The flesh and bones are returned to the soil, the essence is omnipresent, the filial son hesitates for it, and the three sacrifices are peaceful. The funeral is in the middle of the day, and I can't bear to leave for a day. It can be seen that the Yu sacrifice is a sacrifice to stabilize the spirit of the deceased so that it does not wander. The time of the Yu sacrifice was at noon on the day of the funeral, because the filial son could not bear to leave the soul of his relatives for a day.

1. Standing corpses

One of the main changes in the ritual after the burial of "The Book of Rites: Under the Tan Bow" is 'Yi Yu Yi Dian'. Before the coffin is buried, the sacrifices to the deceased are collectively called 'lay'; After the coffin is buried, the initial sacrifice is called Yu, and the 'corpse' is to be erected.

In ancient sacrifices, as long as the recipient died as an adult, there must be a corpse. A corpse is a person who receives a sacrifice on behalf of the deceased. Zheng Xuan explained in the note to "Shiyu Li": "The corpse, the lord also. The sacrifice of filial piety, the image of not seeing relatives, the heart is not connected, and the corpse is not determined. 'Filial sons cannot be sacrificed aimlessly, so they must find a person to represent the deceased, so that the minds of the living have a belonging, and the sacrifice of the corpse is called 'feasting the corpse'.

So, what are the conditions for choosing a corpse? The first is gender. If the recipient is male, the corpse must be male; If the recipient is female, the corpse must also be female.

The second is the class. The corpse must be held by the grandchildren of the deceased, not by the son. If the corpse is a child and has no ability to self-restraint, let his father hold it during the sacrifice, so the "Book of Rites" says that 'a gentleman holds a grandson but does not hold a son'. If the deceased has no grandchildren, one of the grandchildren with the same surname may be selected. However, the requirements for the corpse of a woman are more special, and a daughter with a different surname (different from the surname of the husband's family) must be found, so the granddaughter cannot serve as a corpse, and the grandwife is generally the corpse; And because the corpse is a person who is compatible with the Venerable, it cannot be held by a lowly person like the concubine of the concubine.

Normal sacrifices, in addition to feasting corpses, also include yin and yang. The so-called yin disgust is to feast on the gods with sacrifices before the corpse, because the sacrifice is set in the northwest corner of the room where there is no sunlight all year round, so it is called 'yin disgust'. The ritual of yin disgust is relatively simple, there is no lifting of the lungs, there is no squallure and Xuanjiu, and in the end, there is no need to report the ceremony, just to eat and offer to the gods. The so-called 'yang disgust' is that the sacrifice is set up in the northwest corner of the room after the corpse, where the sunlight can still shine, hence the name.

If the victim dies before he or she is a minor, he cannot enjoy the complete set of adult sacrifices, and he cannot be sacrificed with a corpse, but can only be sacrificed with yang or yin. Because of this, if the victim is an adult and there is no corpse at the time of the sacrifice, it is equivalent to treating him as a short-lived deceased, which is absolutely not allowed.

There are two cases of sacrifice to the deceased: if the son of the sect, the sacrifice is 'yin disgust'; If it is a concubine, or if you die without the latter, you can only go to the Zongzi's house to worship, and you can only use yang disgust.

Second, yin disgust

When the festival is held, the mourners, brothers, women, etc. wear the mourning clothes of the funeral, and the guests who assist the sacrifice wear the hanging clothes of the funeral.

Before feasting the corpse, the ritual of feasting the gods is held, and the deceased is directly offered with food, which is the 'yin disgust' mentioned above. The seat of the victim is set up in the southwest corner of his former room, facing east from the west, and a small table is placed on the right side of the seat for the gods to rely on. The specifications of the main animal used in the sacrifice of people of different identities are also different, and the scholars and doctors use the 'special animal', which is a pig. First cut the pig in half, only take its left half, decompose it and put it into the tripod to cook, and then take it out and put it on the figurine, this figurine is called 'livestock'. There are fish figurines and wax (rabbit meat) figurines that are matched with the livestock. The three beans are placed in front of the shrine, and the other offerings are: two beans, one bean for sunflower (pickled sunflower vegetables) and the other bean for sunflower (snail sauce); Two tuns, one dun is millet and the other dun is millet; A skull with a vegetable soup and a cake filled with liquor.

After the offerings were prepared, the mourning lord leaned on the mourning staff under the western order and walked into the room. Yousi opened the dungai, the mourning lord bowed again, and the ceremony of feasting the gods began. The funeral greetings invite the gods of the deceased to come and enjoy the sacrifice, and the priest puts the millet on the chopped white grass to make an offering, and after the sacrifice is completed, take the millet to make an offering, and sacrifice it three times in a row; Then the 'skin' (the skin of the pig's neck) is sacrificed, also three times. The funeral blessing is to scoop the liquor in the mouth with a spoon and pour it on the white grass to sacrifice. The mourner bows again. The mourning blessing is read out, and the mourning lord bows again, and then goes out crying.

3. Feasting corpses

Funeral blessings welcome the corpse into the temple. When the corpse entered the door, the man wept, and the woman wept with him. After the corpse entered the house, the mourner and others continued to jump, but stopped crying to show respect for the corpse. The mourner and the mourning prayer ask the corpse to sit in peace.

After the corpse is seated, various pre-food sacrifices are carried out, and these sacrifices can be divided into two categories: ▉ sacrifice and vibration sacrifice, which need to be explained first. ▉ Sacrifice is to insert the sacrifice into the sauce or salt, and then take it out and sacrifice it, and do not eat it after the sacrifice. The offering is made by inserting the offering into the sauce or salt, shaking it when it is taken out, spilling too much salt and the like, and then offering it again, and then tasting it after the sacrifice.

When the corpse picks up the bean, first take the cabbage and put it between the two beans. Then they sacrificed with millet and lungs, and then they sacrificed with liquor. After the sacrifice is completed, the mourning blessing is read and the greetings are read, and the mourning lord bows again, and the corpse is persuaded to drink alcohol. The corpse tasted a sip of liquor. The corpse was sacrificed with lungs and spine. Then, the vegetable soup in the pot was sacrificed.

The main part of the corpse is 'nine meals'. In ancient times, eating was grasped by hand, and grasping one hand was called a meal. One meal is not swallowed in one bite, but in three parts. After each meal, you should drink a large soup and eat the dishes with the seasoning. The nine meals of the corpse in the Yu sacrifice are divided into three meals, each time three meals. After the first three meals, the corpse was sacrificed with rib meat. For the second and third meals, the corpse is sacrificed with the calf meat of the pig. For the third meal, the corpse was sacrificed with pork shoulder meat. The accompaniment also served fish figurines and cured figurines, each of which contained only three fish or three pieces of rabbit bacon. After the corpse is eaten, the eater puts the leftover lungs and spines into the grate.

The mourner washes the dethroned (the one who has no feet) and drinks wine to offer to the corpse. The wine in the corpse sacrifice lord, and then taste the wine. The corpse holds the knight with his left hand, takes the liver with his right hand, and then drinks the wine in the knighthood. The mourning wine was handed to the corpse, and the corpse used it to mourn the lord. The mourner first sacrifices the wine, and then drinks it all. The mourning lord drinks wine and offers it to the mourning blessing, the mourning blessing is the left hand of the deacon, the right hand is sacrificed to the vegetables and meat sauce, and then the lungs are sacrificed, and then the wine is sacrificed, and the wine is tasted after the sacrifice; He also used the liver to vibrate the sacrifice, and finally drank the wine in the knighthood. The mourner drinks wine and offers it to the eater, and the eater sacrifices the wine in the lord, and then drinks it all and bows to the mourner

The woman of the mourning lord washes the foot lord (the one with the feet) in the room, and drinks wine and offers it to the corpse, which is the second time that the mourner offers wine to the corpse, which is called 'sub-sacrifice'. The bereaved woman put the jujube and chestnut in front of the corpse. The corpse sacrificed dates, chestnuts, and wine. Bin then followed the bereaved woman and offered barbecue to the corpse. After the corpse sacrifice is roasted, the wine in the knight is drunk. The bereaved woman drank wine and offered it to the blessing, and offered food and barbecue. Finally, wine is offered to the eater; During this period, the festival is the same as at the time of the first offering. Finally, the chief of the guests made three offerings to the corpse. The chief of the guests was washed and offered wine to the corpse, and then the barbecue was offered, and the whole ceremony was the same as the previous two times.

After the completion of the three offerings, the corpse will be performed. The corpse sat down impromptuly. The mourner washes the waste lord and drinks wine to offer to the corpse. The corpse held the lord with his left hand, took the jerky with his right hand, and made an offering with the jerky on the figurines; Then the wine is sacrificed, and then the wine in the lord is drunk. Then the mourner, his brothers, and the women wept. The wife of the mourner washes the foot of the lord and the second offering, and the chief of the guest washes the three offerings, and the same is true of the ceremony.

The funeral blessing went out of the room to tell the mourner, and the ceremony was completed. The mourner cried, and all the men and women wept with it. When the corpse is out of the house and out of the house, the mourner and both men and women must weep. After the corpse is opened, the funeral blessing replaces the offerings in front of the god to the northwest corner of the room, and the display is the same as before, which is called 'yang disgust'. The outside of the offering was surrounded by a mat.

After the Yu sacrifice, the guests went out of the gate, the mourning lord sent each other, worshiped and kowtowed.

Fourth, three Yu, pawn crying

There is a difference between the number of sacrifices and the time required, three or four days; Doctor five Yu, eight days; Seven princes, twelve days; The Son of Heaven is nine and sixteen days. The ancients used the stem branch to record the day, and all the heavenly stems for A, C, E, G, and Ren were the rigid days, and the heavenly stems for B, D, Ji, Xin, and Gui were the soft days. The ancients buried the body with a soft day, and the first sacrifice was at noon on the funeral day, so it must be a soft day. The festival of Zai Yu is held every other day, so it is still a soft day. The festival of Sanyu is held on the day after Zaiyu, so it is just the day.

The gist of the congratulatory message is: mourning someone and relatives, sad day and night. Sacrifice with clean sacrifices, stalks, millet and new liquor, 'mourning and dedication.'" 'Mourning and recommending' is the last sentence of the prayer, which means to offer sacrifices in mourning, may your gods and ancestors rendezvous, and the second and third sacrifices are the same, except that the last sentence should be changed to 'mourning and recommending the sacrifice' (mourning and completing the sacrifice' respectively.

At dawn on the second day of the sacrifice of the three yus, the sacrifice of the weeping of the pawn is held. We talked about it in the funeral that after the big retreat, the bereaved men and women only need to cry at the funeral palace every day at two times, morning and evening, and they don't have to cry all day long. In the time outside of morning and evening, when the grief strikes, you can also go to the funeral palace to cry bitterly, which is called crying at no time. At the time of the sacrifice of Sanyu, the deceased has passed away for about 100 days, and the heart of grief has been reduced, so there is the ritual of 'pawn crying', and the pawn crying here is to stop crying all the time. After the sacrifice of the weeping, the mourners only cried day and night every day. The sacrifice before the cry belongs to the funeral sacrifice, and the sacrifice after the cry belongs to the auspicious sacrifice, so the "Book of Rites: Under the Tan Bow" says: "The cry of the pawn is said to be successful, it is the day, and the auspicious sacrifice is easy to mourn." ‘

Fifth, the temple and the master

At this point, we will turn to the issue of the wooden master (equivalent to the tablet of the later generations) in the sacrifice. At the beginning of the funeral, there was no god, so the word "heavy" with an inscription was used instead. From the beginning of the Yu sacrifice, the god was established, and the heavy was buried in the ground.

There are two kinds of gods: 'mulberry lord' and 'chestnut lord'. When Yu sacrifices, use mulberry lords. As the name suggests, the mulberry master is made of mulberry wood, and the reason why this is so is because mulberry is homophonic with mourning, and it can be mourned with mulberry; The second is because the mulberry wood is shoddy, which is exactly in line with the grief of the filial son. The "Chinese Zhou Yushang" says: "In time, the order is in the Wu Palace, the lord of Sang, and the cloth is a few feasts." That's exactly what I mean.

After the sacrifice of the weeping, the newly deceased Sangji will be in the temple in the order of Zhaomu, which is the "Rite of Rites and Shiyu Rites" as 'its ban'. The ancients worshipped, and the god of Taizu lived in the temple, with the west facing east; The gods and goddesses of the descendants are arranged on the left and right sides of the Taizu in the order of Zhaomu; The row on the left faces south in the north, and the south is bright, so it is called Zhao; The row on the right faces north in the south, and the north is dark and solemn, so it is called Mu. Zhao Mu means generation, the father is Zhao, the son is Mu, the grandson is Zhao, and the great-grandson is Mu. At this time, the three-year mourning has not yet ended, and the new deceased does not have his own temple to live in, so he can only be attached to the same ancestral temple as his own Zhaomu class to be sacrificed, so it is called 'Gi Sacrifice', or 'Gi Temple Sacrifice'. Different from the Yu sacrifice, the Yu sacrifice is sacrificed in the funeral palace, and the mulberry lord is also in the funeral palace; The sacrifice is sacrificed in the ancestral temple, and the mulberry lord is moved from the funeral palace to the ancestral temple during the sacrifice, and after the sacrifice, the mulberry lord is sent back to the funeral palace.

At the time of the sacrifice of Xiaoxiang, the mulberry lord should be abandoned and buried, and the chestnut lord should be used instead, that is, the god made of chestnut wood. The sacrifice of Xiaoxiang was also held in the ancestral temple, and the chestnut lord was transferred to the ancestral temple before the sacrifice, and then sent back to the funeral palace after the sacrifice.

At the time of the festival, the ritual of the 'bad temple' was also held. In the second year of "The Biography of Gu Liang", Gong Wen said: "There is a time when the master is a bad temple, and he is in practice to break the temple." The way of the bad temple, easy eaves can also, repainted can also. 'A bad temple is also called destroying a temple, but it is not destroying an old temple and rebuilding a new one. Rather, it was only a symbolic change to the old temple. According to the Zhaomu system, the position of the new lord is the same as that of his grandfather, and after three years of mourning, the new lord moves into the ancestral temple. If the ancestral temple is given to the new owner as it is, it is suspected of being disrespectful; Demolition and reconstruction will inevitably cause unnecessary waste. Therefore, a way of getting the best of both worlds was adopted, and the old temple was renovated through 'eaves' and 'repainting'. The so-called easy eaves is to change a certain part of the eaves. To repaint is to repaint the ancestral temple. Replacing the eaves of the old temple and repainting it once means that it is no longer an old temple and can be regarded as a new temple. Renovation is a method used by the ancients to deal with various problems arising from the change of the object or place of sacrifice with the principle of frugality, and is often used in other rituals.

The Great Auspicious and Tsuyo Sacrifices are the last two sacrifices of the three years of mourning, and the places of sacrifice are in the funeral palace. After the sacrifice, the new lord must move to the new temple and then remove the funeral palace. However, the relocation of the lord of the temple is a major event, and it should not be taken lightly, and it must first go through the sacrifice. The festival has a fixed time, and it may not be exactly the same month as the festival. Therefore, after the sacrifice, the new master was moved to the temple of his grandfather and waited for the sacrifice.

As the name of the sacrifice, it refers to different things, including the suburban sacrifice of the Son of Heaven, the sacrifice of Yin, and sometimes the sacrifice. Some scholars believe that at this time, the sacrifice is a kind of joint sacrifice held temporarily after the end of the three-year funeral, and the gods who destroyed the temple and the undestroyed temple were moved to the Taimiao to worship together, and the order of its Zhaomu was examined

Sixth, small auspicious, big auspicious and prostitute

From the sacrifice of the weeping to the three-year funeral, there are several important ceremonies such as Xiaoxiang, Daxiang, and Xuan.

Xiaoxiang is an anniversary festival that takes place in the thirteenth month; Daxiang is a festival for the second anniversary, held in the twenty-fifth month; 禫 is the last name of the three years of mourning. The time of the ritual sacrifice, the "Shiyu Rite Ji" said that it was 'the middle moon and the festival', and Zheng Xuan interpreted the 'middle' as an interval, that is, one month apart from the auspicious sacrifice, in the twenty-seventh month. Wang Su believed that the sacrifice of the Great Fortune was in the same month, that is, in the twenty-fifth month. After the sacrifice, he was officially mourned.

Xiaoxiang is the anniversary of the sacrifice, and the grief of the filial son has been reduced, so he began to replace the original declining crown with a practicing crown, so Xiaoxiang is also known as 'Lian'. The so-called practice of the crown, is the use of the great power cloth and ash to practice the cloth made of the crown, the nature of the crown between the fierce clothes and auspicious clothes, marking the change of the mourning clothes from the fierce to auspicious, so the "release of the name of the funeral system" said, 'auspicious, good, plus small good ornaments'.

Here we also mention the concept of 'submission'. In the ancient mourning dress system, every big ritual festival has to be sacrificed, after the Yu sacrifice, each sacrifice almost has to make a certain item of the mourning dress become a light dress, such as for the father's clothes to cut the decline, the first mourning dress is three liters of cloth, the crown is six liters of cloth; After the death cry, the mourning clothes were changed to six liters of cloth, and the crown was made of seven liters of cloth. For the mother's clothes, four liters of cloth were used for the first funeral, and after the death cried and was served, seven liters of cloth were used, and eight liters of cloth were used for the crown. In addition, after the pawn cries, the man has to 'go to the hemp to serve the kudzu', that is, to replace the waist with the kudzu, which is also one of the contents of the service.

Xiaoxiang will wear a practice crown in the future, and the middle coat can also be turned into a practice clothes, and the neckline can be inlaid with light red edges, but the man can't go out of the waist of the Ge Xuan. In ancient times, there was a saying that 'men re-headed, women re-carry', and men's mourning clothes were the most important in the first scarf; For women, the waist is the most important. So, bereavement starts at the most important place, but gradually.

Daisho is the name of the festival for the second anniversary. "The Book of Rites and Miscellaneous Notes" says, "Xiang, the master is also in addition to the night, and the court is dressed." Xiang, because of its old clothes. It means that Daxiang is the sacrifice of the mourning lord. The night before the sacrifice, the mourner wore court clothes and announced the time of the auspicious sacrifice, and the next day Daxiang, he was still wearing court clothes. After the auspicious day, the costume basically returned to normal, and you can wear a crown of 缼 (white raw silk) with white silk trimmed on the edge. The Book of Rites says that Confucius began to play the piano five days after the auspicious day, but it was not in tune, and the tone was harmonious when he played the sheng ten days after the auspicious month. The ritual is the sacrifice of the auspicious queen, and since then it has been officially taken off and mourned, and there is no longer any taboo on clothing. It means peace, and the grief of the bereaved family has gradually subsided.

Although the mourning period of the year is only one year, it must also contain the rituals of Xiaoxiang, Daxiang and Xuan, so the time of the salute has to be staggered. This means that the sacrifice of small auspiciousness is in the 11th month, the sacrifice of great auspiciousness is in the 13th month, and the sacrifice of the Tsunak is in the 15th month.

For the bereaved, it is necessary to face the reality and not to immerse themselves in grief indefinitely. Everything has an end, and the "Book of Rites: Four Systems of Mourning Clothes" says that "mourning is not more than three years", which is a kind of system for funerals to ensure that filial piety is "indestructible, not dead and injured". The purpose of Confucianism in arranging various rituals such as pawn crying, small auspiciousness, great auspiciousness, and tendon in funerals is to constantly use new sacrifices to remind the living to gradually change their mourning clothes over time, gradually free themselves from grief, and return to normal life.

7. Funeral rules

The degree of grief varies depending on the stage of mourning. The ritual is an expression of emotion, so the funeral also has many phased requirements for the life of the mourner. In addition to the above, there are at least the following.

The first is dwelling. In mourning for one's parents, one should live in a hut built against a wall, without any decoration in the room, and sleep on the grass at night, using clods of earth as pillows, and not taking off the scarlets and waists. In the mourning of Qi Qi, he lived in a chalk room (an adobe thatched hut), and used as a mat for bedding, although the edges were cut neatly, but there were no edges. For the funeral of great merit, you can sleep on the mat. If you take a small gong and mourn the hemp, you can sleep in bed. In addition, after the mourning of the parents and the crying, the side near the ground can be supported by a pillar to increase the space in the shed. The grass on the roof of the shed can also be slightly trimmed, and the grass used for sleeping can be replaced with the kind of mourning for Qi Decline. After that, Xiaoxiang can move to the chalk room and sleep on the mat. After Daxiang, you can go back to your own dormitory. After the festival, you can return to your normal life and sleep in your bed. With all these differences, the Book of Rites says that 'this mourning comes from those who live there'. It should be noted that the juyi lu and the sleeping grass are for men, and women are not included.

The second is diet. The pain of loss of relatives will inevitably manifest itself in the diet. "The Book of Rites: Tan Gong Shang" says: "The sorrow of crying, the love of chopping, and the food of gluttonous porridge are from the Son of Heaven." It can be seen that no matter how high or low the status is, as long as a close relative dies, he will have no intention of eating, but will continue to eat and drink, and even do not eat or drink. In order to prevent mourning and hurting life, Confucianism has made many regulations.

"The Book of Rites and Funerals" says that in a country, the death of the king is a national funeral, and the prince, the doctor, the concubine, and the scholars do not eat for three days. After three days, the prince, the doctor, and the concubine can eat porridge, generally boiling a handful of rice in the morning and a handful of rice in the evening, but there is no limit to the number of times, and you can eat it when you are hungry. They can eat brown rice, drink water, and as many times as they want.

At the funeral of his parents, the filial son did not eat or drink for three days. After three days, he must be allowed to drink porridge. "The Book of Rites: The Biography of the Passage" says that after the pawn cries, you can eat brown rice and drink water, but you can't eat vegetables and fruits, Xiaoxiang can only eat vegetables and fruits later, Daxiang can eat meat later, and you can have condiments such as sauce and sauce. After the festival, you can drink liquor. In addition, the father is still alive, and he is not allowed to eat meat or drink alcohol at the end of his mother's and wife's mourning.

Exceptions can be made to the above-mentioned dietary regulations for the elderly and frail. If a person over the age of 70 is in mourning, it is enough to wear mourning clothes and eat as usual.

The third is speech. Hot filial piety in the body, filial piety must be silent, with the extension of the mourning period, only to slowly change, "Book of Rites" in the relevant discussion of a lot, "funeral record" said "the mourning of parents, not mourning do not speak"; "The Book of Rites" and "Four Systems of Mourning Clothes" says: "The mourning of decay is only not right; The mourning of Qi decay is right and not spoken; The loss of great merit is not discussed; The mourning of small achievements is not as good as it gets. It can be seen that the mourner should not talk about anything other than the funeral; When a guest asks about it, the mourner can only say yes or no, but does not give a specific answer; Those who have lost their lives can answer specifically, but they cannot take the initiative to ask questions; Those who have served the mourners of great merit may take the initiative to ask questions, but they must not make comments; Those who have lost their lives and small achievements can make comments, but they must not have a happy expression.

After the burial, if the filial son is the king, he can talk about the affairs of the Son of Heaven, but not about the affairs of the country; If a filial son is a doctor or a scholar, he can talk about his own country's affairs, but not his own private affairs.

The fourth is clothing. "The Book of Rites: The Biography": The period is small, the crown is practiced, and the crown is not removed, the man is removed from the head, and the woman is removed from the belt. What is the first man to be the first man? What is the woman's receptivity? The man is weighted with his head, and the woman is weighted. Those who are removed from the service are the first to be heavy, and those who are easy to take are easy to light. It is also auspicious and auspicious, and it is plain linen. The middle moon is fine, the moon is fine, and everything is admired. What is the one who is easy to serve? For the easy light also. The mourning of decay, both crying and mourning, suffering from the mourning of Qi decay, the light one is packed, and the heavy one is special. After practicing, he suffered the loss of great achievements, and he was heavy. The mourning of Qi decay, both crying and mourning, suffering from the mourning of great achievements, and taking it together. The kudzu of decay is the same as the hemp of Qi decay; The Ge of Qi decay is the same as the hemp of great achievement; The root of great merit is the same as the hemp of small merit; The Ge of small merit is the same as the hemp of the line, and the same hemp is the same as it. Those who serve both are heavy, and those who are easy to be light.

The fifth is behavior. "The Book of Rites: Zeng Zi Asks" said that although the master of Xiaoxiang changed his clothes to practice the crown and practice, he was still deeply grieved, so he did not stand or walk with everyone, nor did he go to other people's homes to mourn and cry.

"The Book of Rites and Miscellaneous Records" says that during the mourning period, relatives above Xiaogong are not allowed to bathe if they are not Yu, Fu, Xiaoxiang, and Daxiang. If someone asks to see someone who is in mourning, they can only see them after the burial, but they cannot take the initiative to ask to see others. Relatives below the level of minor merit may ask to see others after they are buried. In addition, those who have served three years of mourning, even after the practice of the sacrifice, do not go to other people's homes to mourn. Those who have served for a year can go out to mourn after practicing the sacrifice.

For the king, after the burial, the decree of the Son of Heaven can pass through the country; Only after weeping can he run for the king's affairs. For doctors and scholars, after the burial, the king's decree can enter their homes; If there is a war, you should also participate. After Xiaoxiang, the monarch can seek national politics, and doctors and scholars can seek family affairs. After the festival, everything returned to normal.

In addition, during the mourning period, playing games, going out to feast and drink, marrying and having children, and hiding the funeral to seek officials, etc., will be regarded as acts of beasts that go against human nature and will be condemned by public opinion. After the Wei and Jin dynasties, etiquette was introduced into the law, and similar behaviors would be punished by law. For example, the "Tang Law and Discussion" stipulates that during the period of mourning for parents and husbands, those who marry themselves, those who play mischievous, and those who remove the funeral in advance shall be sentenced to three years in prison; the person who conceives the child shall be sentenced to one year's imprisonment; Those who participate in the auspicious feast shall be punished with one year of cane.

The above regulations must be strictly adhered to, and any behavior that goes beyond the stage will be condemned. There are many violations of etiquette recorded in the "Book of Rites", so that future generations can remember and must not repeat them. For example, after the auspicious festival, you can wear white shoes without a nose, and the crown and tassel are made of white raw silk, and the trim of the crown is also made of white silk. However, if you use a ribbon as a crown, and your shoes are also decorated with silk, which can only be worn after the sacrifice. If you do this, it just shows that he is anxious to get out of mourning.

For another example, when the host is auspicious, the host rewards the guest with wine, and the guest does not drink it but puts it in front of the banquet, and the guest does not raise his glass, and he does not hold a travel reward (persuade each other to drink), which is a requirement of etiquette. And Lu Zhaogong was paid when he was in Xiaoxiang, and Lu Xiaogong was not paid when he went to the festival of Daxiang, the former was too much, and the latter was not as good as it, which was not in line with etiquette.

A gentleman with a sense will never be in a hurry to get out of mourning. Even when it was time to get out of mourning, I was still worried. "The Book of Rites: Tan Gong Shang" said that after the sacrifice of the prince of the state of Lu (Meng Xianzi), although the musical instruments in the house were hung and not played, the women who were sleeping were not allowed to enter the room, immersed in the feelings of homesickness. Confucius exclaimed, 'What a superhuman class it is to offer a son!' ‘

Confucianism believes that the three-year mourning is long and complicated, and whether it can be kept everywhere without losing it is an excellent time to observe whether people have a benevolent heart, rational wisdom, and strong will. Etiquette is to govern, righteousness is righteous, filial sons, younger brothers, and chaste women can all be observed. ‘

●Sacrifice to the Master of the World: Liberation ceremony

Ancient Chinese Etiquette Civilization No. 21

Sacrifice to the Master of All Ages: Funeral Ceremony

In ancient China, there were two most eye-catching objects of sacrifice, one was heaven and earth, the sun and the moon, etc., which belonged to nature worship; The other category is blood relatives, which belong to ancestor worship. But there is also a class of sacrifice objects, neither natural gods, nor blood relatives, but the pioneers of civilization, such as agriculture, sericulture, medicine and other scientific fields of the founders, to human beings with unlimited well-being, but unfortunately most of them do not know their names, sacrifices can only be used 'first farmer', 'first silkworm', 'first doctor' and so on. The slight exception is the sacrifice to the 'ancestors', and not only is it known that the recipient is Kongqiu, but the ceremony is also the most solemn.

1. Learning, practice and life

Kong Qiu, Zi Zhongni, was born in the 22nd year of Lu Xianggong (551 BC) in Lu (now southeast of Surabaya County, Shandong). The ancestors of Confucius, can be pushed up to the end of the Yin Dynasty Xianchen Weizi, after King Wu fell, Feng Weizi in the Song Dynasty (now Shangqiu, Henan), after a few rumors, there was Kong Fangshu, because of refuge and came to the Lu country, so Kong as the clan. Confucius's father, Uncle Liang Su, was a doctor in the state of Lu, but he died when Confucius was three years old, so Confucius was very poor in his youth. ("The Analects of Zihan"), he has been a petty official in charge of the warehouse, and he has also been a 'Chengtian' who raises cattle and sheep, and he has a good understanding of the situation of the lower strata of society. Confucius had the attitude of 'there must be my teacher in the three-person line', and humbly learned from all people. At the age of fifteen, he aspired to be a learned and virtuous gentleman. Around the age of 30, he was successful in his studies and began to recruit and teach. At that time, scholarship was in the hands of the government, and only noble disciples were qualified to study, that is, the so-called 'learning in the government'. Confucius founded private learning with his personal strength, broke the cultural monopoly, moved the academic down to the people, and promoted the popularization and prosperity of ideology and culture, which can be called the merit of eternity. Confucius implemented the policy of 'teaching without class', and as long as he was given 'Shu Xiu' (ten strips of dried meat) as tuition, he could become his student. Legend has it that he had 3,000 disciples, of whom 72 were academically excellent. Confucius regarded literature, conduct, loyalty, and faithfulness as the 'four teachings', requiring students to have both writing and morality, and implement them in action. He also put forward teaching principles such as teaching students according to their aptitude, paying equal attention to learning and thinking, and heuristic teaching. In the life of Confucius, 'he never tired of learning the Tao, never tired of teaching, forgetting to eat with anger, forgetting worries with happiness, and not knowing that old age was coming' ("Historical Records: The Family of Confucius"). Later generations regarded Confucius as a great educator, and it is by no means an exaggeration.

Confucius advocated benevolence and hoped to realize the ideal of 'Datong World', and traveled around the world for this purpose, but unfortunately in the Spring and Autumn Period, the princes were in power, violence was overwhelming, and there were many usurpations, and Confucius's doctrine was given a cold reception, 'reprimanded Qi, chased by Song and Wei, and trapped between Chen and Cai' ("Historical Records of the Confucius Family"), ran into walls everywhere, and returned to Lu in desperation. Confucius lamented the lack of literature and the lack of literature, so he concentrated on sorting out the 'Six Classics' such as "Poems", "Books", "Rites", "Yi", "Music", and "Spring and Autumn", and used them as teaching materials to educate students. The 'Six Classics' is the essence of Chinese civilization and the most precious original text, which can be passed down through the ages and spread overseas, and the contribution of Confucius is the first.

In the sixteenth year of Lu Ai Gong (479 B.C.), the summer and April were ugly, Confucius died, and was buried in the north of Lu City, and the disciples and the Lu people who admired Confucius moved to the tomb to live as many as 100 people, and the people called it 'Kongli' at that time. In the following year, Lu Aigong ordered that the three rooms where Confucius lived during his lifetime be converted into a temple, and people collected the clothes, pianos, cars, and books used by Confucius to commemorate them. Every year at four o'clock, people will spontaneously go to the tomb of Confucius to worship, and Confucian scholars will talk about the village drinking ceremony and big shooting ceremony advocated by Confucius on the side of the tomb. This grand occasion was still the same when Sima Qian crossed the results of the battle.

Sima Qian had great respect for Confucius, believing him to be a rare 'holy' person in the world. Sima Qian used the verse of the "Book of Songs" that "the mountains look up, and the scenery travels" to allow himself to feel that "although I can't reach it, my heart yearns for it". He personally went to Qufu to visit the temple and the ceremonial equipment of the worship of Confucius, and witnessed the Confucian students practicing rituals here, and he was so emotionally moved that he 'couldn't go to the low return'. ("Historical Records: The Family of Confucius")

Second, the explanation of the outline

The worship of Confucius was originally an individual act, and the worshippers were mainly descendants of Confucius, and the main form was the 'Four Great Ding Sacrifices'. The four seasons of spring, summer, autumn and winter, each quarter is three months, which are called Mengyue, Zhongyue, and Jiyue. In ancient times, the day of the Ganzhi was not more than 30 days per month, so the heavenly stems such as A, B, C, and D generally appeared three times, and the first day of the sacrifice hole was called Shangding. The Four Great Ding Festivals, which are held on the first day of the fourth month of the four seasons. This tradition has continued into modern times.

In addition, since the Han Dynasty, a total of 11 emperors and 18 times have visited the Confucius Temple in Qufu to worship Confucius. The pioneer was Liu Bang, the ancestor of the Han Dynasty. According to the Book of Han Gaozu Benji, Liu Bang, the ancestor of the Han Dynasty, ascended the throne for 12 years, and when he returned to the capital from Huainan and passed through Qufu, he sacrificed Confucius with the gift of the Taigao.

In the Eastern Han Dynasty, in addition to the Confucius Temple in Qufu continued to worship Confucius, people began to worship Confucius in schools in various counties and counties. According to the Book of Etiquette of the Later Han Dynasty, in March of the second year of Emperor Yongping of the Ming Dynasty, the counties and counties held a township drinking ceremony, and after the ceremony, they sacrificed to the first saint Zhou Gong and the first teacher Confucius in the local school, and used dogs as sacrificial animals.

Confucius and the Duke of Zhou were sacrificed together in the school because the Book of Rites and the Prince of Wen said: "Whoever establishes a scholar must be released from the first sage and the first teacher." This means that whenever a school is established, it must be sacrificed to the 'sages' and 'teachers' with the rites of 'shakti'. According to the interpretation of Han Dynasty scholars, the first sage refers to the Duke of Zhou, and the first master refers to Confucius. Therefore, the practice of Zhou and Kong sacrifices was common in the Han and Wei dynasties. But there are also different ways to deal with it, such as before the Sui Dynasty, Confucius was the first sage, and Yan Yuan was the first teacher. At the beginning of the Tang Dynasty, he still worshipped Zhou Gong and Confucius at the same time in Chinese studies. In the second year of Wude (619), Tang Gaozu ordered the prince of the country to learn to establish the temple of Zhou Gong and Confucius. Five years later, Gaozu personally performed the memorial ceremony, with Zhou Gong as the first saint and Confucius as the match.

This chaotic situation of sacrificial objects did not change until the time of Taizong of the Tang Dynasty. In the second year of Zhenguan (628), Fang Xuanling and others proposed that although Zhou Gong and Confucius were saints, Chinese culture should worship Confucius. got the approval of Taizong, so he dismissed the Duke of Zhou, took Confucius as the first saint, and Yan Yuan deserved it. In the year of Gaozong Yonghui (650-655), once the Duke of Zhou was the first saint and Confucius was the first teacher, but it was very short-lived, in the second year of Gaozong Xianqing (657), Xu Jingzong, the secretary of the Ministry of Rites, etc., thought that the Duke of Zhou practiced the regent, assisted the king to govern the country, and the merit was better than the emperor, and should be worthy of becoming the king. Gaozong said from it. Since then, Confucius's exclusive status in the national cultural sacrifice has not changed.

In order to promote the ritual of sacrificing Confucius all over the country, Tang Taizong also made two major measures. In the fourth year of Zhenguan (630), Taizong of the Tang Dynasty ordered all prefectures and counties to build Confucius temples to practice Confucianism. This is the beginning of the general establishment of Confucian temples in China's states and counties, and the ritual of sacrificing Confucius has been carried out to various places. This is one of them.

How do states and counties learn to worship holes? For example, who is the officiating priest? How many times a year? At what time each time? And so on, there is no precedent to follow. Zheng Xuan believes that the number of times of the release is once a season, so the Wei and Jin Taixue are also sacrificed once in each season. Sui system, Guozi Temple every year to four mid-moon on the Ding Shi laid in the first saint and first teacher. During the reign of Tang Gaozu Wude, Guozixue was also sacrificed at four o'clock. In the early Tang Dynasty, the schools of Zhou County were mostly sacrificed four times in imitation of the stories of the Wei and Jin dynasties, and most of the main sacrificers were filled by the scholars themselves. In the twenty-first year of Zhenguan (647), Taizong of the Tang Dynasty stipulated that the release was held in the middle of spring and autumn. The ceremony of releasing the memorial ceremony, when there are specifications, the national study of the liberation, with the national son sacrificial wine as the first offering, the congratulatory speech said 'the emperor is hereby sent', the division is the sub-offering, and the doctor of the country is the final offering. State studies, with the history of thorns as the first dedication, Shangzuo as the second dedication, and the doctor as the final dedication. The county school, the county order is the first offering, the county is the second offering, and the main book and the county lieutenant are the final dedication. Taizong, the national school official release of the memorial, the state and county by the order of the main sacrifice provisions, improved the specifications of the memorial, for later generations to follow. If the crown prince personally releases the memorial, the specifications are higher, the crown prince is the first offering, the national son sacrifices the wine for the second offering, and the business is finally offered.

As we mentioned earlier, the term 'Shi Dian' originates from the Book of Rites: King Wen's Son. So, what exactly is the memorial ceremony? The "Prince of Wen" itself does not explain this. Zheng Xuanwei's note said: 'The one who released the foundation is just to recommend the food and the memorial, and there is nothing to do with the corpse. From Zheng Xuan's explanation, it can be seen that the biggest difference between the memorial ceremony and the ordinary sacrifice is that there is no 'corpse', but only 'a memorial service for recommending food'. Kong Yingda, a Tang dynasty scholar, made a further explanation on the basis of Zheng Xuan, believing that the release of the foundation is 'a matter of directly laying on things, without food and drink'. This means that the sacrifice is simply placed directly in front of the god, and after the sacrifice is finished, there is no need for a feast between the sacrificers. As you can see, this is a rather abbreviated ritual. Legend has it that in ancient times, there was also a ritual called 'Shi Cai' for sacrificing ancestors and sacralizing saints. Some scholars say that Shi Dian has music but no corpse, and Shi Cai does not even have music, and only puts some dishes such as apples and sapples in front of the gods. It's a pity that Shi Caili died in the Tang and Song dynasties, and it can't be verified today.

With the promotion of sacrificial holes by successive governments, the memorial ceremony became more and more complicated. At the beginning of Liu Song and Yuan Jiajia, the establishment of Chinese culture and the discussion of the specifications of the memorial ceremony, Pei Songzhi proposed to join the dance team and use the 'six hundreds'. 佾 (yi) is the ranks of the ancient dance team, with eight people as a 佾, the number of 佾, depending on the rank, such as the Son of Heaven with eight 佾, the princes with four 佾. Pei Songzhi's suggestion to use Liuyu is actually to use the rank of the princes. Due to the lack of preparation of the Golden Stone instrument, it was not realized. In the third year of Emperor Yongming of the Southern Qi Dynasty, when he established the country, he discussed the ritual music of the Buddha again. Shangshu ordered Wang Jian to advocate the use of the music of Xuan Hang and the dance of the six yu, which was allowed. In the Tang Dynasty, when the crown prince personally released the foundation, there were special movements for ceremonies such as welcoming the gods, the prince's line, and singing and laying coins, called Chenghe, Suhe, Yonghe, Shuhe, etc. In the tenth year of Song Shaoxing (1140), the release ceremony of the capital was promoted from the original middle worship to the big ceremony, and the number of beans was twelve, and the sacrificial specifications were the same as those of Sheji. In the seventeenth year of the reign of Emperor Xiaozong of the Ming Dynasty (1504), the ceremony was raised from six to eight, and the number of ritual utensils such as beans was equal to that of the Son of Heaven.

In addition, the title of Confucius has also been increasing. Confucius was originally clothed, and he did not serve as an official for a few days during his lifetime, but he had the honor of being behind him. During the Kaiyuan period of the Tang Dynasty, Confucius was posthumously named the 'King of Wenxuan'. In the first year (1008) of Song Zhenzong's Dazhong Xiangfu, he added the title of 'King of the Most Holy Wenxuan'. In the eleventh year of Yuan Wuzong's great virtue, he was added

'Dacheng Most Holy Wenxuan King'. In the ninth year of Jiajing of Ming Shizong (1530), he was renamed "the most holy master Confucius", and the Qing people were so so. In the history of more than 2,000 years after the Spring and Autumn Period, Confucius was the only one who gained such a reputation and enjoyed endless worship throughout the world. By the way, it is Confucius's disciples Yan Yuan, Zeng Shen, etc., who have also received corresponding titles, limited to space, so I will not repeat them here.

Three, four matching

In ancient times, there was a tradition of matching the sky with virtue, when the great gift of sacrificing to the sky, the Xia Hou clan was shared with the Yellow Emperor, the Yin people were matched with the emperor, and the Zhou people were worthy of enjoying after Ji. This form is also imitated by the ritual of sacrificing Confucius, and the Confucian Temple is shared by the four most outstanding Confucian disciples Yan Yuan, Zeng Shen, Zisi, and Meng Ke, known as the 'four matches', but the time when the four people enter the parity has a sequence.

The first to get the honor was Yan Hui. Yan Hui, the word Ziyuan, known as Yan Yuan, and his father Yan Lu were both students of Confucius. Yan Yuan was Confucius's most proud disciple. Yan Hui 'a spoonful of food, a scoop of drink, in the alley, people are unbearable, and they will not change their pleasures', and they are dedicated to learning; He also has the ability to 'hear one and know ten' ("The Analects of Gongyechang"). Confucius evaluated students in three subjects: virtue, language, and literature, and virtue was headed by Yan Hui. Once Lu Aigong asked Confucius, who among the disciples is the best to learn? Confucius said, 'Those who have Yan Hui are studious', and he also said that after Yan Hui died, 'no good scholars have been heard' ("The Analects of Yongye"). Yan Hui has never been a scholar all his life, and has always followed Confucius, as close as father and son, 'Yan Hui is also to Confucius, and he is still a father who has participated in things' ("Lü's Spring and Autumn Persuasion"). Therefore, later generations regarded him as the closest disciple of Confucius. In the spring and February of the second year of the beginning of the Three Kingdoms Wei Dynasty (241 AD), the king of Qi made Taichang sacrifice Confucius to Biyong with Tai Prison, and matched Yan Yuan. This is the beginning of Yan Yuan's enjoyment of Confucius.

The second to enter the ranks of sharing is Zeng Shen. Zeng Shen, the character of Confucius, is also the best student of Confucius, and his father Zeng Dian has also studied under Confucius. Zengzi is a well-known filial son, advocating that parents should be born and courteous in things; Death, burial with ceremony, sacrifice with ceremony' ("Mencius Tengwen Gong I"), the Tang Dynasty Pi Rixiu said, "Zeng Shenzhi filial piety to the heaven and earth, moving ghosts and gods, from the Han to the Sui is not enough" ("Zong Shengzhi" volume 7). Zeng Tzu is also a resolute man, 'If the humiliation can be avoided, just avoid it.' It is unavoidable, and the gentleman regards death as home! ("Spring and Autumn Dew, Bamboo Forest") can be six feet lonely, can send a hundred miles of life, and cannot be taken away when the festival is approached. ("Confucius Taber") and other famous sayings are from the mouth of Zeng Zi. The "University" is one of the "Four Books" and is known as the "Confucian Program" and "the Gate to Virtue". In the first year of Taiji of Tang Ruizong (712 AD), Shi Dian was matched with Zeng Shen, which was the beginning of Zeng Shen's participation.

The third is Mencius. Mencius was the most important representative in the history of Confucianism after Confucius, and was respected by later generations as the 'sub-sage' second only to the 'most holy' Confucius. Mencius developed Confucius's idea of rule by virtue into the doctrine of 'benevolent government', which is of great significance in the history of political thought. Mencius also put forward influential views such as 'the king is light on the people' and 'the theory of goodness', and his theory of the nature of the mind opened the precedent of the Song and Ming dynasties. The seven articles of "Mencius" were included in the "Thirteen Classics" and "Four Books" in the Song Dynasty, and had a great influence. In the seventh year of Yuanfeng (1084 AD), Mencius began to enter the ranks of enjoyment.

The last one was Zisi, the grandson of Confucius, Kong Ling. Zisi lost his father when he was young, so he has been living with Confucius. After adulthood, he was a teacher of Lu Mu, and he made great achievements in academics, and his descendants once compiled his twenty-three articles and twenty-three articles into the book "Zi Sizi", but unfortunately except for the one article "The Mean" that was included in the "Book of Rites" and has been handed down to this day, the rest died in the Sui and Tang dynasties. The Middle Mean occupies an important place in the history of Chinese philosophy, and Han Yu believes that its importance is equal to that of the Book of Changes and Mencius. Cheng Hao and Cheng Yi regard it as a work of 'Confucius teaching the mind'. Zhu Xi included it in the "Four Books", and since then it has become one of the must-read classics for scholars. In the third year of Song Duzong Xianchun (1267 AD), Zisi began to enter the ranks of sharing.

In 1126, the Jin people captured Hui, the second emperor of Qin, and the Northern Song Dynasty died. Gaozong crossed to the south and established the Southern Song Dynasty government in Lin'an. Confucius's forty-eighth grandson, Kong Duanyou, moved south to Quzhou, and built a Confucian temple to worship in the local area, becoming the southern sect of Confucius, and the one who stayed in the Confucian temple in Qufu was called the northern sect. In the third year of Xianchun (1267), the first month of spring Wushen, the degree of Zongyi Taixue, Confucius, the gift of vegetables, with Yan Yuan, Zeng Shen, Zisi, Meng Ke to enjoy. Gu Yanwu praised Li Zong's generals Yan, Zeng, Si, and Meng for sharing Confucius: "Since then, there has been no difference in the country, there is no difference in the customs, the history is to the Ming, the reign of the first king is dead, and the way of the first king exists, and the great contribution of the Emperor is great." (Daily Knowledge, Vol. 18, "Worthiness")

Fourth, the twelve philosophers

If the 'four matches' are the first level of the sacrifice when sacrificing holes, then the 'twelve philosophers' are the second level. According to the Analects of Confucius, Confucius once evaluated the merits of his students in four subjects: virtue, speech, political affairs, and literature: 'Virtue, Yan Yuan, Min Ziqian, Ran Boniu, and Zhong Gong; Words, slaughter me, Zigong; political affairs, Ran You, Ji Lu; Literature, Ziyou, Zixia. ‘

As a result, these ten people were recognized as good students of Confucius. In the eighth year of Kaiyuan (720 AD), when Xuanzong of Tang Dynasty ordered Guoxue to worship Confucius, these ten people were worthy of the 'Ten Philosophers'.

After Confucius and Mencius, the most outstanding hero of Confucianism was Zhu Xi. Zhu Xi (1130-1200), whose name is Yuan, was born in Youxi County, Nanjian, Fujian (now Nanping, Fujian). Zhu Xi was a student of Li Tong, a disciple of Cheng Yi's third disciple, and he studied everything in history, literature, Taoism, and even natural science. On the basis of penetrating hundreds of schools, he developed the Song Dynasty Acting School and became the master of science. The "Annotations on the Collection of Four Books" written by him was of a superb level, so it was the official text of the imperial examinations of the Yuan, Ming and Qing dynasties, and had a great impact on Chinese ideology and culture. Zhu Xi was also a great educator who engaged in teaching activities all his life and put forward a set of distinctive educational ideas. In view of Zhu Xi's outstanding contribution to Confucianism, in the fifty-first year of Kangxi (1712 AD), Zhu Xi was added as the eleventh philosopher.

In the third year of Qianlong (1738), the Qing people added Youruo as the twelfth philosopher. There are few records of Ruo's deeds, and future generations do not know much about him. But there are two things worth noting, one is that the "Analects of Learning" records three paragraphs of Youruo's remarks, and only Youruo and Zeng Shen are called 'sons' in Confucius; In addition, when Confucius died, Lu mourned him; If you die, you will mourn and hang yourself; It can be seen that there is such a prestige in the hole gate. The second is that "Mencius Tengwen Gong I" records that Zixia, Zizhang, Ziyou and others thought that Youruo's words, deeds, and temperament were similar to Confucius, and they planned to serve him with the etiquette of serving Confucius. The Confucian disciples' recommendation for Youruo can also be seen from this. Therefore, in the third year of Xianchun in the Southern Song Dynasty, because Yan was reinstated as the 'Four Philosophers', he planned to promote one person from among the disciples of Confucius to enter the Ten Philosophers. It wasn't until the third year of Qianlong that Youruo finally became the twelfth philosopher

Fifth, the sages and Confucians

Those who worship in the Confucian Temple, but whose level is lower than the four and twelve sages, are called 'sages' and 'sages'.

The sages mainly refer to the disciples of Confucius. In the fifteenth year of Yongping in the Eastern Han Dynasty (72), Emperor Ming went to Qufu to sacrifice Confucius and sacrifice seventy-two disciples of Confucius. After that, it was customary to paint the seventy-two disciples on the walls on both sides of the Confucian Temple, but not to offer sacrifices. In the eighth year of Tang Kaiyuan (720), he was enshrined with ten philosophers, and other disciples were enshrined. During the Southern Song Dynasty, Zhou Dunyi, Zhang Zai, Cheng Hao, Cheng Yi, and Zhu Xi were enshrined. Today, there are a total of 79 sages who are enshrined in the Confucian Temple, enshrined at the north end of the east and west on both sides of the Dacheng Palace, in addition to the disciples of Confucius, there are also the contemporaries of Confucius, Yan Boyu, and the five Song Dynasty acting masters mentioned above.

Pre-Confucianism refers to scholars who have made outstanding contributions to Confucianism in history. The first to launch this initiative was Tang Taizong. In the twenty-first year of Zhenguan, Taizong issued an edict that every year when Taixue sacrificed, Zuo Qiu Ming, Bu Zixia, Ram Gao, Gu Liangchi, Fu Sheng, Gao Tangsheng, Dai Sheng, Mao Chang, Kong Anguo, Liu Xiang, Zheng Zhong, Du Zichun, Ma Rong, Lu Zhi, Zheng Xuan, Fu Qian, He Xiu, Wang Su, Wang Bi, Du Pre, Fan Ning, Jia Kui and other 22 scholars who had made outstanding annotations for the "Spring and Autumn", "Poems", "Books", "Rites", "Yi", etc., were shared as meritorious heroes in the dissemination of Confucianism, in recognition of their merits. In the seventh year of Yuanfeng (1084), Emperor Shenzong of the Song Dynasty included Xun Kuang, Yang Xiong, Han Yu and other scholars who had made outstanding contributions in the history of Confucianism into the list of enshrinements. Since then, the list of Confucian worshippers has continued to grow, and finally reached 77 people, who were enshrined at the southern end of the two houses. Different from the four matches and the twelve philosophers, the sages and Confucians who were enshrined only had tablets and no statues.

6. The cultural significance of sacrificing Confucius

Historically, Confucius was a symbol of Chinese culture. Everywhere Chinese civilization reaches, whether it is north and south, or Taiwan and Hainan, there are Confucian temples. This is also the case in Korea, Japan, Vietnam and other places in the ancient Han cultural circle. Leaving aside Yuan Shikai's sacrifice for restoration, because that's another matter; It should be said that what the memorial ceremony wants to express is a tribute to the ancient Chinese civilization and has a distinct significance of advocating culture and education. In ancient China, there were not a few political regimes established by ethnic minorities, but they all regarded Confucius as the right sect, but in this way, no matter how the regime changed in history, the Chinese culture has always been endless. Here is a typical example. According to the "History of Liao: The Biography of the Clan", in the first year of the Divine Book (916), Liao Taizu established his eldest son as the crown prince. Taizu asked the surrounding courtiers: 'As an ordained king, you should worship God in everything, and if I want to sacrifice those who have great merit, who should I sacrifice first?' The courtiers all said that they should sacrifice to the Buddha. Taizu disagreed with this suggestion, saying, 'Buddhism is not the religion of China. At this time, the crown prince said, "The great sage of Confucius, respected by all ages, should be sacrificed first." Taizu Dayue decided to build a Confucius Temple immediately and ordered the crown prince to perform a memorial ceremony in the Spring and Autumn Period. We often say that Chinese culture has a strong cohesive force. I think there are many factors that make up this cohesion, but Confucius, as a representative of Chinese culture and widely recognized, should be said to be one of the important factors.

In addition, the memorial ceremony is held in academic institutions such as Chinese studies or state and county studies, so the memorial ceremony is often accompanied by academic activities. Judging from the literature, at the latest from the Wei and Jin dynasties, the emperor and the crown prince had to perform a memorial ceremony every time they passed the scriptures. As recorded in the Book of Jin and the Book of Rites, in February of the second year of Wei Zhengshi (241), the king of Qi spoke about the Analects, in May of the fifth year, and in December of the seventh year, he spoke about the Book of Rites. In the seventh year of Emperor Wu of the Jin Dynasty (271), the crown prince spoke about the Book of Filial Piety; In the third year of Xianning (277), he talked about "Poetry", and in the third year of Taikang (282), he talked about "The Book of Rites". In the third year of Emperor Yuankang of Jin Hui (293), the crown prince spoke about the Analects. In the second year of Emperor Taixing of the Eastern Jin Dynasty (320), the crown prince spoke the Analects. In this regard, the prince 'personally released the foundation, and the ether firmly worshiped Confucius'. In the first year of Xiankang in the Eastern Jin Dynasty (335), Emperor Cheng spoke about "poetry". In the first year of Shengping (357), Emperor Mu talked about the "Book of Filial Piety". In July of the third year of Ningkang (375), Emperor Xiaowu talked about the "Book of Filial Piety". 'And interpret it like a story'. Similar records are endless.

Scholars lectured on Confucian scriptures for the emperor, and they were also arranged in the Confucian Temple. For example, the Book of Sui and the Chronicles of Etiquette records that Hou Qi gave lectures to the emperor, first selected scriptures in the Confucian Temple, and determined the candidates for the lectures. On the day of the lecture, when the day of the lecture was bright, the emperor wore a crown of heaven, wore a robe of Xuan gauze, and came to Guozixue on an elephant chariot to listen to the lecture in the temple. After the lecture, the memorial ceremony was explained. For another example, the "Old Tang Dynasty Book and Etiquette Chronicles" records that in February of the 14th year of Zhenguan, Taizong personally visited Guozixue to watch the release ceremony, and then the sacrificial wine Kong Yingda preached the "Book of Filial Piety" for it. The list goes on. The situation of schools in various states and counties is probably the same.

The recipients in the Temple of Confucius include the academic elites of all dynasties, and what the worshippers see is actually a condensed history of Chinese scholarship; In addition, such as Zhuge Liang, Han Qi, Li Gang, Wen Tianxiang, Lu Xiufu, Huang Zongxi, Wang Fuzhi, Gu Yanwu and other famous celebrities, standing in front of this group of the most outstanding celebrities in Chinese history, can not but be inspired and educated in many aspects. That's where the positive aspects of it come in. To illustrate this point, we might as well cite another example of a minority emperor. According to the "Jin History: Xizong Ji", on the afternoon of February in the first year of the emperor's reign (1141), Jin Xizong went to the Confucian Temple to worship again. At the end of the ceremony, he said to the courtiers with infinite emotion: 'I was a wanderer when I was a child, and I didn't know how to learn. The years have passed, and I deeply regret it. Although Confucius has no position, his way is respectable, so that all generations admire. Because of the encouragement he received at the Confucian Temple, Xizong changed his ways, and from then on he studied the books "Shangshu", "Analects", "History of the Five Dynasties" and "History of Liao".

7. The memorial ceremony is in today's South Korea

Historically, the Korean Peninsula has been the most thoroughly Confucianized region outside of China itself. To this day, the influence of Confucianism in Korea can still be seen everywhere, the most symbolic of which is the Seunkyunkwan ceremony.

The word 'Chengjun' comes from "Zhou Li, Chunguan, Da Zongbo", and later generations mostly use it to refer to national schools. Sungkyunkwan is the national culture of North Korea and has a history of more than 600 years. Government schools in China include Guoxue (Taixue) and state and county schools. In terms of pattern, they generally include two parts: the temple is the place to worship Confucius, and the school is the place to study. Today, there are still more than 300 'township schools' left by ancient Confucianism in the north and south provinces of South Korea, and each school also has two parts: temple and school. The pattern of Sungkyunkwan is slightly different from that of Beijing Guozijian, which is the left temple and the right school Taixue; Sungkyunkwan is the former temple and the latter learning, the former temple is called 'Dacheng Hall', and the later school is called 'Minglun Hall', the Minglun Hall plaque written by Zhu Zhifan, the envoy of the Ming Dynasty, has been retained to this day. In front of Minglun Hall is the square, and on both sides is Yangxian Zhai, which is the living room of the students of that year.

Sungkyunkwan's funeral rites are in full compliance with ancient Chinese customs. Since many places across the country from top to bottom have to worship holes, the time must be staggered. Therefore, it is stipulated that Sungkyunkwan uses the upper ding day, each province uses the middle ding day, and the township school uses the lower ding day. Sungkyunkwan's funeral is held on time on the day of Sangtong in the middle of spring and autumn every year, and it is a worship of the ancestor of humanity, so no tickets are sold, and you are welcome to visit, and it has become one of the famous cultural landscapes in Seoul. Sungkyunkwan Shi Dian dances with eight dances, and the music and dance students are students from the etiquette school, who hold the basket and dance to the sound of the bell chime. There are many foreign tourists, competing to take pictures or take pictures, showing great interest in Eastern Confucian culture. In particular, it should be pointed out that the ceremonies of Sungkyunkwan to worship holes, including costumes, music, ritual utensils, etc., were all passed down during the Ming Dynasty and have not changed to this day. The music of the Confucius Festival was recorded in the Joseon Dynasty and has been preserved to this day, but China has been lost, so it is listed as a World Cultural Heritage. After the changes of the Ming and Qing dynasties, the Confucian temples in Beijing and Qufu were the style of the Qing Dynasty.

In ancient China, in addition to the regular memorial ceremony in spring and autumn, there was also the New Day salute. Starting from the Later Qi Dynasty, on the New Day of each month, the Guozi Festival Wine should lead the students below the doctorate and the students of the country, the four doctors of Taixue, the assistant teachers of the promotion hall, and the students of Taixue, to the steps of the Dacheng Hall to 'worship Kong and wash their faces'. Sungkyunkwan celebrates the New Day of each month as the day of burning incense, and on this day, scholars are invited to lecture on the Four Books and the Book of Filial Piety, etc., and commemorate Confucius with incense burning and reading.

Although the scale of the ceremonies of the Confucian festival in the local schools is much smaller than that of Sungkyunkwan, it is meticulous. The people who participated in the ceremony proudly called themselves 'Confucians', and each of them had a special sacrificial costume called 'Confucian scarf clothing', which is also said to have been passed down from the Ming Dynasty. The various ceremonies in the sacrifice, from the first offering, the second offering, the three offerings, to the celebrants, incense, scarves, etc., all have their own special departments, and they are written on a long piece of paper and made public. What is embarrassing is that the Korean sacrificial hole still uses the ancient name to call the memorial ceremony; In China, the term "sacrificial performance" is called "sacrificial performance", and the term "Shi Dian" is rarely known even in Beijing and Shandong.

Hong Kong celebrates Confucius's birthday as Teacher's Day, and although there is no ceremony to lay a memorial ceremony, it expresses the teachers' respect for Confucius, the first teacher of China and the teacher of all ages, which is commendable.

●Poetry heirloom: family rites

Ancient Chinese Etiquette Civilization No. 23

Poetry heirloom: family rites

Confucianism regards self-cultivation and family unity as the foundation for governing the country and leveling the world, and family governance is the rule of the country. "University" cloud: 'Those who want to govern their country must first gather their families; Those who want to gather their families must first cultivate their bodies; ''Self-cultivation followed by family unity, family unity followed by national governance, national governance followed by world peace. "Mencius: Lilou Shang" said: "The foundation of the world is in the country, the foundation of the country is at home, and the foundation of the family is in the body." And the tool of self-cultivation and family is etiquette.

1. If you don't learn etiquette, you can't stand

In the old days, on the door of the scholarly family, the words 'poetry heirloom' were often written to flaunt the door style. Chen Kang asked Confucius's son, Kong Li, "You are the son of a teacher, you must have received a special teaching, right?" Kong Li replied: 'My father's education for me is actually the same as everyone else's. If I had to say that there were separate teachings, it was only twice. One day, he was standing alone in the court, and I walked in front of him. He asked me, 'Have you learned poetry?' I replied: 'No.' He said: 'If you don't study poetry, you won't be able to speak brilliantly.' So I started to study poetry. Soon he was standing in the middle of the court again, and I walked in front of him, and he asked me: 'Have you learned the rites?' I said, 'No.' He said: 'If you don't learn etiquette, you can't gain a foothold in society.' So I began to learn the rites again. I heard my father's teachings alone, just twice. After hearing this, Chen Kang said happily: "I asked one thing, but I got three things, I know the use of poetry and etiquette, and I know that the family style that the gentleman asks his children to inherit is poetry and etiquette." The poems mentioned by Confucius refer to the earliest collection of poems in China, the Book of Songs, which contains more than 300 poems, pure thoughts, sincere feelings, rich in literary color, and learned people in ancient times spoke, and often quoted the verses to express their thoughts. If you want to be based on society, it is not enough to speak with literary color, but also to know what you can and cannot do, how to restrain your words and deeds, and how to respect others.

Due to the advocacy of Confucius, the literati and scholars of all dynasties have regarded poetry and etiquette as their own and heirlooms, and the general public has also regarded 'knowledge and etiquette' as the standard of knowledge and education, and hopes that their children will continue to work hard.

2. The pre-Qin family etiquette as seen in the Book of Rites

The family is the first classroom for educating children, and it is also an important place for practicing the order of human ethics. Confucianism classifies the complex social relations into five categories: monarchs and ministers, fathers and sons, husbands and wives, brothers, and friends, which are called 'Wulun'. Only by being harmonious can the society be stable. During the Spring and Autumn Period, Shi Jie, a famous minister who defended the country, said: "Junyi, ministers, father's kindness, son's filial piety, brotherly love, and younger brother's respect, the so-called six shun." 'The harmony of family ethics is achieved through etiquette. Due to the lack of literature, the full picture of family etiquette education in the pre-Qin period is no longer known, but the outline can still be obtained from the "Quli", "Internal Rules", "Shaoyi" and other articles in the "Book of Rites".

The name of the article "Qu Li", Sun Xidan believes that it is mostly the subtle twists and turns of the text, and especially the details of speech, diet, sprinkling, coping, and advancing and retreating, hence the name. The main theme of the "Internal Rules" chapter, Zheng Xuan said that it was 'the law of parents and aunts in the room of men and women'. It is a ritual to serve parents and in-laws (in ancient times, father-in-law and mother-in-law were uncles); In addition, there are things like how to educate children. "Shaoyi" is mainly based on the etiquette of the young and the long, and the content is similar to that of "Quli" and "Internal Rules".

"Qu Li" is very specific and detailed about the words and deeds of children, such as children going out, to do 'out must be told, but must be faced', before leaving to tell the parents, before going home, must meet the parents first, so as not to let the parents worry; It is also like the manners of children, which require that 'the young son always look at it, and the child does not wear clothes.' Stand on the right side. Don't listen. When the elder carries him, he will serve the hand of the elder with both hands. 'Don't look haughty to the sky, don't wear leather clothing. Stand squarely and don't tilt your head sideways to listen to people. If the elder is holding his or her hand, be sure to hold the elder's hand with both hands as a sign of intimacy and respect; Or if you go out with your husband, 'don't cross the road and talk to people.' Mr. Yu Dao, tending to advance, is standing and arching his hand, do not greet acquaintances loudly across the road. If you meet a gentleman on the road, you should walk forward quickly and meet him upright. And so on, "Qu Li" abounds.

However, the Qu Li is not only a trivial ritual with subtle twists and turns, but also puts forward many macro concepts and spiritual realm requirements, such as the phrase 'no disrespect, as if thinking, and calming words' in the frontispiece, which actually hints at the ideological nature of the whole volume, emphasizing that all etiquette must be out of sincerity. For example, 'Ao cannot be long, desire cannot be followed, ambition cannot be satisfied, and happiness cannot be extreme', which refers to the ideological cultivation of the person who performs the salute. Or 'the husband is humble and respectful.' Although the peddler must be respected, and the situation is rich? If you are rich and know good gifts, you are not arrogant or lewd; If you are poor and know good courtesy, you will not be deterred', and take 'inferiority and respect for others' as the principle of etiquette; And put forward the proposition that even the traffickers must have dignity. It can be seen that Confucianism attaches great importance to the ideological height of etiquette education, and deliberately improves the inner virtue of the person who performs the ceremony.

Filial piety to one's parents should not be just lip service, but should be seen in concrete actions. The "Internal Rules" has a series of requirements for this, such as 'children and parents, the first song of the chicken, salty gargle, the total of the crow, the fashionable crown, the place suitable for the parents and aunts, and the place, the sound of the voice, the cold clothes, the pain and itching, and the respect and scratching. In and out, it is either first or last, and respectfully supports. Enter the bowl, the young serve the plate, the elder serve the water, please Wo, and the pawn gives the scarf. Ask what you want and respect it, and the soft color is warm. This means that a child should get up at dawn, clean the house and the courtyard, wash and dress up, go to the door of his parents' room, and ask his parents in a gentle voice if they are resting well at night. If you don't have a good rest, you should find out the cause and find a way to solve it in time. If parents have itchy spots, help scratch them and make them feel comfortable.

In ancient times, there were many people, if there was no certain restriction between men and women, incest was likely to occur, so Confucianism had to be set as 'the great defense of men and women', and the "Internal Rules" had specific provisions on this, such as 'the outside and the inside do not share the well, do not share the bath, do not pass the bed, do not pass the begging leave, men and women do not know the clothes, the inside does not speak, the outside does not enter', which means that men and women do not use the same well, do not use the same bathroom, do not use the same bed, do not lend and return items to each other, do not mix clothes with each other, and the words in the boudoir do not spread outside the door. The outside discussion is not brought into the boudoir, and so on.

In addition, there are many special terms used on ceremonial occasions, such as the cloud of "Quli": "The death of the Son of Heaven is said to collapse, the princes are said to be dead, the doctor is said to be a pawn, the scholar is said to be Bulu, and the common people are said to be dead." Because 'death' is a very taboo word, it cannot be used for His Holiness, so the Son of Heaven must say 'collapse' when he dies, the princes must say '薨' when he dies, the doctor must say 'pawn' when he dies, and the scholar must say 'Bulu' when he dies, and only the common people use the word 'death'. There are many similar regulations, and they are all common sense that must be familiarized.

Another example is to hold objects on ceremonial occasions, and must show different degrees of inner respect, "Qu Li" says: 'Whoever serves should be careful, and those who mention should be brought.' The instrument of the Son of Heaven is balanced, the monarch is balanced, the doctor is appeased, and the scholar is mentioned. 'Whoever holds an object must have his hands at the level of his heart; If you're carrying an item, keep your hands at level with your belt. If it is an object holding the Son of Heaven, the height of the hand should be higher than the chest; If it is a king's artifact, the hands are level with the chest; If it is a doctor's object, the hands are lower than the chest; If it's a taxi, it's okay to carry it in one hand. If you don't understand these common senses, you will inevitably behave disrespectfully and thus laugh at the public.

And so on and so forth. Because the "Book of Rites" is a must-read work for ancient Chinese scholars, and it has been widely disseminated, the content of "Qu Li" and other articles has been passed down for thousands of years as common sense of etiquette, forming the etiquette tradition of our country's people, and has had a very far-reaching and extensive impact on the cultivation and improvement of national quality.

2. "Gan's Family Motto"

Yan Zhitui, Zijie, Lang Evil Linyi people, "Northern Qi Shu Wenyuan Biography" said that Yan Men 'Shishan "Zhou Guan", "Zuo's", Yan Zhitui "smart and witty, knowledgeable and talented". Yan Zhenqing's "Yan's Family Temple Tablet" said that Yan Zhi pushed the official to the Northern Qi Huangmen Shilang, the Zhao Wenlin Pavilion, the Plains Taishou, and the Sui Donggong Bachelor. The year of Yan's birth and death is unknown, according to Qian Daxin's research, he was born in Xinhai (531), the third year of Datong in Liangzhong, and died in Emperor Kaizhong of Sui ("Doubtful Annals" Volume 1).

Yan Yanzhi is in the last world, the country is divided, the soldiers are continuous, he is adrift all the year round, he has experienced many sorrows, and he has witnessed too many ups and downs of characters and events, which can be said to have seen the vicissitudes of the world. Most of the children of his family were born between Rong and Ma, and they did not have the opportunity to receive systematic education, teaching them how to settle down and maintain discipline in this chaotic world, which became Yan Zhitui's main concern in his later years. As an elder, he combined his understanding of life, how to govern the family, how to behave, how to learn, etc., combined with ancient and modern historical events, and wrote seven volumes and twenty articles, which is the famous "Yan's Family Motto".

Volume 1 begins with a 'Preface' section, which describes the origin and theme of the book. Gan attributed his life's achievements to the education he received in his childhood, 'my family style and education are always strict', and the family etiquette education is very systematic. Yan believes that the education method of the ancient emperors recorded in the "Dadai Li Ji Bao Fu" is very correct, and from the time the emperor is pregnant, the method of prenatal education is practiced, "the taste of the voice is based on etiquette", so that it has a good temperament; When he was a child, Shi Bao used 'filial piety, benevolence, etiquette and righteousness to guide him'; If it is a little longer, it will be taught to distinguish between right and wrong, 'make it be, and stop it'. Confucius said, "If you are young, if you are natural, if you are natural", you saw the extreme importance of cultivating children's good character from an early age for the road of life. Gan said that the main purpose of his writing this book is to 'tidy up the door and tear up the descendants', and set an example for the Gan family.

Yan pays attention to the education of children: "The wise do not teach, the foolish do not teach, and the mediocre do not teach." 'Responsibility for the education of their children rests with the parents. Yan greatly appreciates the Confucian method of education, "I look at the scriptures of rituals, the teachings of the sages, the broom and dagger, the cough and spit, and the candle and the pot, all have verses and texts, which are also the most important", and believes that the ancients have carefully designed each ritual and given it a profound meaning, which is a very successful experience. However, Gan also pointed out that etiquette must change with the times, so he added some new knowledge of etiquette, and expounded the question of how to educate children in the chapters on godsons, brothers, later marriages, governing the family, Feng Cao, and Mu Xian.

In addition to family etiquette education, there are many intellectual chapters in the "Gan Family Motto", such as the sixth volume is 'documentary evidence', which discusses the study of evidence; Book 7 is 'Phonology', on the study of sound and rhyme; It should be Gan's own academic summary in these fields, hoping to pass it on to future generations; In addition, there are calligraphy, painting, heavenly calculations, medical prescriptions, qinse, throwing pots, etc. The last article is the 'final system', which is still the testament of today, requiring the children to bury it simply, stop using the pine coffin two inches, do not use the utensils, etc., so as to set an example for the children and grandchildren.

"Yan's Family Motto" is one of the milestones in the history of education in China, and has always been praised by scholars. Wang Yue's "Reading Cong Remnants" praised it as "a piece of medicine and stone, words and turtles, and anyone who is a disciple of a person can put a book at home and enshrine it as a clear precept", which has a great impact, which can be seen.

3. Sima Guang's "Shuyi" and "Family Fan"

From the Northern and Southern Dynasties to the Sui and Tang dynasties, intellectuals paid more attention to family etiquette norms, and one of the manifestations was the emergence of a large number of private etiquette notes. In addition to the epistolary format, there is always a family etiquette program in these ritual notes. "The New Tang Dynasty Book: The Biography of Mu Ning" mentions that Mu Ning 'has a strict family, is very respectful to his widow and sister, and tries to write the "Family Order", and trains all his sons and people. However, the content of the rituals of this period is relatively brief, and most of them belong to personal behavior. By the Song Dynasty, family etiquette began to develop in the direction of social behavior.

Compared with the two Han Dynasty, which 'respected Confucianism', the biggest feature of the Tang and Song dynasties was the coexistence of Confucianism, Buddhism, and Taoism. Among the three religions, Buddhism is the most prosperous, it has temples as fixed places for preaching, there is a world beyond to attract believers, and its theory is mysterious and distant. The method of Sangmen tea and the Taoist feng shui are all the rage, and the folk customs are mostly transformed by it, and the Confucian culture has been greatly impacted. In the long run, China's basic culture is in danger of being replaced by foreign culture. In order to defend the basic culture, some people of insight on the one hand deeply excavated Confucian culture and developed it into a meticulous theoretical system, Lixue, to compete with Buddhist theory; On the other hand, Confucian etiquette is advocated so that it can be passed on at the social level.

Among the scholars of the Song Dynasty, Cheng Hao, Cheng Yi, and Zhang Zai were among the first scholars to formulate private etiquette norms, and they practiced ancient Confucian etiquette in their families to show their cultural stance, but unfortunately their rituals were not systematic and were not written. The earliest family etiquette compiled into a book is Sima Guang's "Shuyi" and "Family Fan".

The greatest contribution of Sima Guang's "Shuyi" is that it has drastically cut down the cumbersome ancient rituals. Confucianism's "Book of Rites", the text is ancient and mysterious, even the ancient Chinese master Han Yu said that it is "difficult to read", and the rituals are complicated, since ancient times, there is a sigh of "the past generations can not learn it, and the year can not study its etiquette" ("Xunzi Tianxia"). If the ritual is to be celebrated, the text must be simplified. Sima Guang's "Etiquette" is based on the "Rites", from which he selects the four rites of crown, marriage, funeral and sacrifice as the basic etiquette of the family, and at the same time refers to the customs of the Song Dynasty. It can not only save the important points of ancient rites, but also change with the times, and it is very insightful, and the pattern of family rites in later generations is all like this. It also made the format and etiquette of public and private documents a paradigm, which was very convenient for daily use. The "Summary of the Four Libraries" praised it as 'a typical example of the Lijia family', and it is honest that it is not published.

If the ten volumes of "Shuyi" focus on the procedures of family etiquette, then the ten volumes of "Family Fan" focus on the idea of governing the family, and the first volume cites "Zhou Yi", "University", "Book of Filial Piety" and other documents, discussing the rule of sages, and taking "family practice and beauty" as the norm, and summarizing the essentials of governing the family. Juan 2 is for ancestors, Juan 3 is for parents, Juan 4 and Juan 5 are for sons, Juan 6 is for daughters, grandchildren, uncles and nephews, Juan 7 is for brothers, aunts and husbands, Juan 8 and 9 are for wives, Juan 10 is for uncles and nephews, etc. The text is similar to the "Gan's Family Motto", talking about the past and the present, and widely quoting the rituals of "Qu Li" and "Internal Rules", as well as the words of the sages and sages in the scriptures and history.

Sima Guang regarded the establishment of a harmonious ethical relationship as the only way to govern the country, and etiquette was the best tool. He said: 'The king's orders are not violated, the ministers are not disobeyed, the father is kind and taught, the son is filial and proverbial, the brother loves and is friendly, the brother is respectful and obedient, the husband is harmonious and righteous, the wife is gentle and upright, the woman is kind and obedient, the woman listens and is gentle, and the good things are also courteous. It's not polite to govern the family. ‘

Sima Guang believes that the core of dealing with the relationship between ethics and common people is to 'train their sons with righteousness and discipline their families with etiquette and law', and he criticized many elders who only consider the livelihood of their children and grandchildren, and do everything possible to meet them materially. Shi Shiran thought that he could not use it for generations to come', 'However, the reason why it is beneficial to future generations is suitable for the evil of the eldest descendants, and it is also a disaster for the body', 'The descendants have grown up since childhood, but they know that it is beneficial, and they do not know that there is righteousness'.

Sima Guang repeatedly talked about the question of how parents love their children: 'Love your son, teach him righteousness, and let him know what is evil.' Arrogant and lascivious, self-evil. The four come, and they are spoiled'. 'The ancients said: A loving mother loses her son. Love but not teach, so that you fall into disgrace, fall into great evil, enter into punishment, return to chaos, not others are defeated, and the mother is defeated. Most of these issues have already been covered by Yan Zhitui, and Sima Guang's discussion is more in-depth, so readers may wish to take them and read them.

4. Zhu Zi's "Family Rites"

Zhu Xi was the master of the Song Dynasty and the most outstanding scholar after Confucius. Zhu Xi's learning is broad and profound, almost all-encompassing, but in his later years, he is a good gift, thinking that etiquette is the festival of heavenly principles, and the etiquette of personnel, he always discusses with his disciples the etiquette of his hometown, the Hou country, and the dynasty, hoping to revive the fall of the three generations, and has the meaning of taking etiquette as the destination of his life's learning. Since the age of 61, he began to compile the "Interpretation of the Book of Rites", hoping to connect the ancient and modern ritual systems and recreate a canonical system that will not be abolished for hundreds of generations. Zhu Xi did this work until his death.

Zhu Xi believes that the key to the sluggishness of the social atmosphere lies in the failure of etiquette. If you can't do it at home, you can't discuss it in the court and the county; Retreat and have no way to teach in Luli, pass on to the descendants, and Mo or know that his duties are not cultivated. Zhu Xi was very appreciative of Sima Guang's "Shuyi", but he was a little dissatisfied. Confucian etiquette has been a noble gift since ancient times, and it is the so-called 'courtesy is not inferior to the common people'. "The New Ceremony of the Tang Dynasty" and "The New Ceremony of the Five Rites of Political Harmony" are all glorious ceremonies, but most of them are the gifts of the royal family and officials, and the common people are not allowed to use them. Sima Guang does not seem to have a sober estimate of the knowledge level and economic ability of the common people in the Song Dynasty to accept the ceremony, so although his "Shuyi" has been deleted, the verses are still relatively complex, and the vastness of the hall and the prosperity of the rituals make people 'expect to retreat from cowardice before seeing practice'. Therefore, although the "Shuyi" was printed and circulated, it was "a collection of the prostitute, and there was no one who could do it", and it was difficult for it to pass through the homes of ordinary people. Therefore, Zhu Xi planned to use Sima Guang's "Shuyi" on the basis of reference to the opinions of various schools of thought to tailor and increase the loss, "so that those who read it can mention it in detail, and not worry about those who are difficult to do." Although it is poor and cheap, it can also have its big section, ignore its red tape, and not lose its original meaning. ("The Rites of the Three Families"). Zhu Xi set up a "family etiquette" in the "Interpretation of the Book of Etiquette", and planned to write a family etiquette that could be inferior to the Shu people. When Zhu Xiding's mother was worried, he devoted himself to the study of funerals and wrote about them. However, Zhu Xi's manuscript on family rites was stolen by the child and his whereabouts are unknown.

After Zhu Xi's death, a work entitled "Family Rites" suddenly appeared, with a total of five volumes, the first volume of which is 'Tongli', talking about the ancestral hall and the system of deep clothes, followed by "Sima's Family Miscellaneous Rituals". The second volume is 'The Crown Ceremony'. The third volume is 'Prayer of Darkness'. Book 4 is 'Funeral'. Book 5 is 'Rites'. There is also an 'Appendix' volume. This "Family Rites" is based on the "Book of Rituals", with additional deletions, and separation of rituals, separate sections, concise text, and clear outline. For example, the crown ceremony is only preserved in the ancestral hall, the precept guest, the guest, the Chen Guanfu, the three plus, the Jiao, the character crown, the elder, the protocol and other big programs, the ritual text is only 15 crosses. Wedding, "Book Ceremony" is based on "Etiquette", there are still six ritual programs, and "Family Rites" only has three rituals, such as Nacai, Na Yuan, and Greeting. For funerals, "Shuyi" is shortened to thirty-seven sections, and "Family Rites" is cut into twenty-one sections. Zhu Xi's disciple Huang Gan believes that this is the "Family Rites" written by Zhu Xi and stolen by children, and spoke highly of it. He wrote a preface to the book, praising the book for being "pragmatic and realistic", "cutting into the daily needs of people", "seeing clearly, believing in it, keeping it firm, and practicing etiquette and religion, which is very promising". Since then, the society has often called this book "Zhuzi's Family Rites".

Contrary to the cumbersome appearance of ancient ritual books, the "Family Rites" is simple and easy to use, so it is very popular and has been reprinted and reprinted. Annotations include Yang Fu's "Notes on Family Rites", Liu Gaosun's "Notes on Family Rites", Liu Zhang's "Notes on Family Rites", and Qiu Jun's "Family Etiquette Festival". In addition, there are various illustrated books and compilations, such as the Yuan Dynasty's "Compilation of Atlases Annotated Wen Gong's Family Rites", and the Ming Dynasty's "Mr. Wen Gong's Family Rites" and so on. The government of the Ming Dynasty once compiled the "Family Rites" into the "Encyclopedia of Sexual Principles", and issued it to the world together with the "Commentary on the Collection of the Six Classics and Four Books", which was respected by later generations of scholars.

In the Qing Dynasty, a scholar named Wang Maohong questioned the authorship of the "Family Rites", and he successively wrote articles such as "The Examination of Family Rites", "The Examination of Family Rites", and "The Examination of Family Rites". It should be particularly pointed out that Wang Maohong admired Zhu Xi all his life, and was quite proficient in Zhu Xi's academics, and was by no means a character who was different from Zhu Xi everywhere. Wang Maohong believes that among the works of Zhu Zi that have been handed down, only "Family Rites" and "Yi Benyi Nine Pictures" are by no means Zhu Zi's hands. Who exactly is the author of "Family Rites" is still controversial in the academic circles, and it is impossible to say for sure.

5. "Family Rites" in North Korea

The "Family Rites" spread eastward to the Korean Peninsula at the end of the Goryeo period. At that time, there was a Goryeo scholar named An Jue, who had twice sent envoys to the Yuan Dynasty to China to buy sacrificial vessels, musical instruments, the Six Classics, Zhuzi, and historical books. An Jue admires Zhu Xi very much, and a portrait of Zhu Xi hangs at home; Because Zhu Xi was called 'Xuan Xuan', he called himself 'Xuan Xuan'. An Jue saw the newly engraved works of Zhu Xi in Yanjing, and knew that they were the main line of Confucius, so he copied them one by one and brought them back to China for dissemination, "Family Rites" is one of them.

At the end of the Goryeo period, Buddhism, which had been prevalent for hundreds of years, gradually declined, and traitorous monks and slippery officials colluded to manipulate state politics and annex land, resulting in a serious social crisis. When the "Family Rites" were introduced to the Korean Peninsula, they were widely admired by scholars, who were the first in the world to transfer social customs. Zheng Meng was mourned by his father around him, and he did not use the Buddhist funeral, but set up a family temple on the side of the tomb, and performed the funeral rites according to the "Family Rites", and then went to the book, please implement the "Family Rites" throughout the country. At the beginning of the Joseon Dynasty, Shilin vied to emulate Jeongmeng Zhou to build a temple to worship. At the beginning of Emperor Taizong, he ordered the Pyongyang Prefecture to print 150 copies of the "Zhu Wen Gong Family Ceremony" and awarded them to all departments. Since then, it has been continuously reprinted and widely circulated among the people. Due to the advocacy of the government, the support of Shilin, and Zhu Xi's high prestige in Korea, the "Family Rites" was hailed as the "Great Ceremony of the Ages" and the "System of Eternal Use".

There have been a lot of treatises on the "Family Rites", so much so that the "Family Rites" craze has been formed. Li Dehong's "Annotations on Family Rites", Song Yibi's "Notes on Family Rites", Cao Haoyi's "Examination of Family Rites", Jin Changsheng's "Collection of Family Rites", Jin Yu's "Questions and Answers on Family Rites", Yu Di's "The Origin of Family Rites", Li Xichao's "Doubts about Family Rites", Liu Changyuan's "Constant Change", Jin Long's "Lectures on Family Rites", Pei Longji's "Examination of Family Rites", etc., are all very influential works.

In order to popularize the "Family Rites", some scholars have written manuscripts that are convenient for scholars to use, and Jin Changsheng's "Funeral Preparations" is one of the most prestigious ones. "Funeral Preparations" is only mainly focused on funerals and sacrifices, and Li Wei is based on "Family Rites", and imitates the style of "Funeral Preparations", and adds two ceremonies for crowns and marriages, entitled "Four Rites Notes", which is also widely circulated among the people.

There was no written language on the Korean Peninsula, and the written language was entirely borrowed from Chinese characters. However, with the exception of scholars, the general public did not understand Chinese characters. As a result, King Sejong created a simple and crisp phonetic script called 'Hanmon'. In order to help the Korean common people who did not know Chinese characters, there were "Funeral Proverbs" by Jong Youngluan and Shou Wensuo and "Family Rites Proverbs" by Shin Xiang, etc., and the "Family Rites Proverbs" were explained in slang proverbs.

Although Korea is adjacent to China, its customs are far from the same, and as far as the Goryeo Dynasty, with the rise of Buddhist customs, its customs were even more diverse. After the "Family Rites" were spread eastward, they became a recognized ritual in Korean society, and Liu Yunlong's "Family Rites" said: "Wengong's "Family Rites" is definitely followed by Wudong Shifu. Famous scholars such as Li Huixi and Li Ligu also formulated their own etiquette norms based on the "Family Rites", and Shilin responded one after another, becoming a generational atmosphere. Korean scholars have practiced it tirelessly for centuries, making the Korean Peninsula Confucianism widely popularized, and the "Family Rites" is deeply rooted in society. As the Korean scholar Ri Sik said: "The prosperity of ritual and music has been true for more than 100 years." The great Confucianism followed, and the posthumous writings were completed, and then the gentry were polite. The festival benefits each other, and the customs change. Today, although the soldiers are disabled, the funeral home of the committee is still Zhu Li. Lu Wu Junzi, Si Yan takes Si ("Doubtful Etiquette Questions"). ‘

The implementation of the "Family Rites" has fundamentally changed the cultural outlook of North Korea, profoundly affected the cultural trend of North Korean society, and demonstrated the great power of Confucian culture to change customs and customs.

●Etiquette for not meeting: Letters

Ancient Chinese Etiquette Civilization No. 22

The etiquette of not meeting: letters

In daily life, the ancients took 'self-humility and respect for others' as the principle, so it should be embodied with the help of various etiquette. When people can't meet for various reasons, and can only resort to pen and ink and entrust their emotions to the post, etiquette is still indispensable.

1. Format of the letter

China's epistolary history has a long history, during the Warring States Period, Le Yi's "Book of Reporting Yan Hui Wang", Lu Zhonglian's "Book of Leaving Yan General", Li Si's "Book of Exhortations", etc., have been recited through the ages. However, the pre-Qin and Han people wrote letters in a more casual form. By the Wei and Jin dynasties at the latest, some people began to write 'shuyi', which is the format of various letters for others to use when writing letters. This kind of writing was very popular during the Wei and Jin dynasties to the Sui and Tang dynasties, and according to the Sui Shu Jing Ji Zhi, Xie Yuan wrote four volumes of the "Inner and Outer Shuyi" and Cai Chao wrote two volumes of "Shuyi". "Chongwen General Catalogue" said that Wang Hong, Wang Jian, Tang Jin, as well as Tang Peiyu, Zheng Yuqing, Song Duyou, Liu Yueshang, etc., all have "Shuyi" handed down. In addition, there are also "Women's Calligraphy" and "Monk's Calligraphy" for wives and monks. Some scholars have found hundreds of 'calligraphy' documents in Dunhuang literature, and the more famous ones are Zheng Yuqing Shuyi, Du Youjin Shuyi, etc. The earliest known form of the letter is the "Moon Ceremony" written by the Jin Dynasty calligrapher Suo Jing.

After the inheritance and development of China's epistolary culture through the generations, it has generally formed a letter format that is widely recognized by the society, and a letter in the usual sense should contain at least the following parts:

Predicates

Mentions

Simu

body

Greetings

signature

Due to the different ages and identities of the recipients, there are also corresponding differences in the predicates, mentions, longings, and wishes used when writing letters. This language is quite complex, and this article can only briefly summarize it.

2. Honorific titles

First of all, we will talk about the honorific titles and humble titles that must be used in letters, which are the most basic common sense of Chinese epistolary culture, and what it wants to embody is the concept of a gentleman's 'self-humility and respect for others'.

An honorific title is a title that shows respect to another person. There are many ways to use honorifics, and one of the more common ways is to convert ancient titles into honorifics. For example, 'Jun' originally referred to the Son of Heaven or the king, and in "Poetry, Daya, Fake Music", 'Yijun Yiwang', the Jun here refers to the princes. Later, 'Jun' was transformed into a broader honorific title: calling the father the family king, the deceased ancestor the ancestor the ancestor, the wife calling the husband the husband, and so on. It can also be used as an honorific title for others, "Historical Records: The Biography of Shen Tu Jia": "Shang said: Don't say anything, I am private." To this day, the use of jun as an honorific title is still preserved in Japanese.

In ancient times, the Son of Heaven had three princes and nine qing, and the gong and qing were also used as honorific titles. If the other party is highly respected, you can add the word 'gong' after his surname, and call it 'a certain gong', which is still used in Chinese intellectuals today. 'Qing' is used as an honorific title, and it has appeared in the pre-Qin period, such as Xun Guo (Xunzi), and the honorific title of 'Xun Qing' is the most well-known example. In addition, the word 'Hou' originally referred to the princes, and in the "Liang Shu Ji Yi Biography", "the lord knows that the lord is not guilty", and the "honorable marquis" here refers to the father of the other party, and this usage is still sometimes seen in the epistolary language.

There is a similar practice for addressing the other spouse. In ancient times, the concubines of the Son of Heaven were called 'queens', the spouses of princes were called 'Madam', the spouses of doctors were called 'widows', the spouses of scholars were called 'women', and the spouses of concubines were called 'wives'. Nowadays, people often refer to each other's spouse as 'Madame', which is also an honorific title inherited from ancient times. In addition, 'Gongzi', which originally referred to the concubines of the princes, was later also used to honorifically refer to the sons of the other party, and the daughters of the other party were called 'female sons'.

To address other people's relatives, the word 'Ling' is generally added before the title, such as Lord Lingzun, Lord Lingtang, Uncle Ling, Uncle Ling, Brother Ling, Brother Ling, Sister Ling, etc. The same is true for other people's children, calling each other's sons Ling Lang or Ling Xi, and daughters Ling Ai or Ling Yuan. You can also add the word 'xian' before the title, such as the virtuous couple (husband and wife), the virtuous Qiaozi (father and son), the virtuous brother, etc.

Old-style letters also often use the word 'tai' to express respect, such as taiqi, taiduan, taifu, tai'an, etc. The platform in the letter is the abbreviation of Santai, which is the three stars in the sky, which the ancients used to refer to the three princes, so it was also used as an honorific title. In ancient times, Taiwan and Taiwan were two words, and later Taiwan was simplified into Taiwan, causing many people to mistakenly think that it was one word, but in fact it was not. Therefore, when writing a letter to friends in Hong Kong and Taiwan and other areas where traditional Chinese characters are common, you must not write Taifu as Taifu, which will be laughable and generous.

After the ancients performed the crown ceremony, they had to take the table word, or they also took the elegant name. The name can only be called by the father and the monarch, so the "Rites and Rites" says: "The name is the word, and the name is respected." Calling them by their first name is considered rude. At present, since the beginning of modern times, ordinary people have rarely taken the name or nickname, but it still exists in the literati circle, so it is best to understand them before communicating with them, so as not to be abrupt.

In addition, echoing with the honorific title, everything involving the other party in the letter should use honorifics, such as the other party's residence, to be called the house, the house, or called the Tan Mansion, Tan is the deep meaning, Tan Mansion, meaning the deep house of the big house, is the good name of the other party's residence, so at the end of the letter often use 'Tan An' to express the wish that the house is safe. If the other party has a gift, when thanking him, he can call it a generous gift, a generous gift, a generous gift, etc., to show that he values this friendship. If it is a letter from the other party, you can call it Dahan, Dahan, Huixi, Dashi, Dashi, Dajiao; If it is a poetic work, it can be called Huazhang and Yaozhang; If it is a feast, it should be called a feast, a feast, and so on.

Pronouns such as you, me, and him should generally not appear in letters, which is also a sign of simplicity or lack of literary style, and should be dealt with as appropriate whenever similar places are encountered. If the other party is mentioned, it can be replaced by Your Excellency, Brother Ren, Mr. and so on; When mentioning yourself, you can use it instead of below, junior brother, late, etc.; When mentioning a third party, it can generally be expressed as 'other' or 'ditch', and the canal is used in the third person, which was first seen in "Three Kingdoms, Wu Zhi, Zhao Da Biography": "The son-in-law came yesterday, and it must have been stolen by the canal." ‘

3. Humility

A humble title is a title as opposed to an honorific title, and is generally used for oneself or one's own side. It is a Chinese tradition to use honorific titles for others and humble titles for oneself. From the pre-Qin documents, we can know that the nobles at that time had specific humble titles, such as "Lao Tzu" said: "The princes call themselves lonely, widowed, and not valley." ''Lonely' and 'widow' both mean less, and the prince calls himself lonely and widowed, which is to humbly call himself a shallow virtue; 'Valley' means good, and not grain is not good. According to the Book of Rites, the wives of the princes called themselves 'old women' in front of the Son of Heaven, 'widowed princes' in front of the princes of other countries, and 'little children' in front of their husbands.

The ancients always used 'concubine' as a humble title. In ancient times, there was a saying that 'men said ministers, women said concubines', and the original meaning of 'ministers and concubines' was still a slave in later generations. Sima Qian called himself a 'servant' and a 'cow and a horse' in his "Book of Reporting to Ren'an". Servant means servant, and the Japanese still use 'servant' as a first-person humble title. 'Ox and horse walking' means to be like a cow or a horse for the person who is running away. A similar usage is to humbly call one's son a dog, a lowly, etc.

Of course, you should respect your parents, but when you mention your family to others, you should not use honorific titles, but use humble titles, generally adding the word 'home' before the title, such as calling one's father the father of the family, or the family monarch and the family strict; Calling one's mother a mother-in-law, or a family-loving one. If the parents have passed away, they should be addressed as 'father', 'adult', or 'mother'. Similarly, when others call their other relatives, they must also add the word 'home', such as uncle, aunt; uncles, uncles; brother and sister-in-law; If you are younger than yourself, you can call it 'brother', 'sister', etc. Calling oneself or using the word 'fool', such as foolish brother.

When addressing one's wife to others, be sure to use humble titles, such as 'Neiren', 'Neizi', 'Clumsy Jing'; Or use the term 'lover' or 'wife'. It's not uncommon to hear people introduce their wives to them and say, 'This is my wife.' This is a very rude statement, as mentioned earlier, that the princes can be called 'madame'. Ordinary people intersect and call each other's spouses Mrs., which means a slight compliment. To call one's spouse a lady is to appear arrogant or ignorant.

If you give something to the other party, you should use humble words, such as Feiyi, Qinxian, Cunzhi, etc., and the consciousness is to say that your things are meager and worthless, but to express a small heart. If you want the other party to accept the gift, you should say that you are sorry to smile, please accept, etc., which means that the other party will be smiling.

Fourth, the notion

Letters must be addressed by title, and the first thing to distinguish is whether it is a parent, an elder, a teacher, or a friend. After the title, it is generally embellished with corresponding words to express respect, such as the aforementioned Taiduan, Taifu, etc., which are called mentions.

Pronouns have a corresponding relationship with titles, some of which can be used universally, but most of them have a specific object of use. Among the more commonly used are:

For parents: under the knee, in front of the knee, in front of the respect, in front of the Daojian

Used for elders: several before, before the respect, respect for the jian, give the jian, respect the right, the Tao

Used for teachers: letters, altar seats, lectures, respects, Taoist seats, writing seats, and history seats

Used for peers: Foot, Your Excellency, Taijian, Dajian, Huijian

Used for classmates: inkstone, Wenji, Taijian

Used for younger generations: such as meeting, such as face, such as grip, Qinglan

For women: Wisdom, Makeup, Fangjian, Shulan

When writing letters to parents, the word 'knee' is used the most, which comes from the "Book of Filial Piety": "Therefore, the knee of one's own birth is strict with his adoptive parents." It means that when a person was young, he always leaned on his parents' knees, and later changed to an honorific title for his parents.

'Hanzhang' originates from the "Book of Rites, Qu Li", when asking the elders for advice, they should 'Hanzhang during the banquet', which means that there should be a space of about one zhang between each other's seats, so that the elders can have some fingers; Therefore, it is used as an honorific title for teachers.

The nomenclature can be superimposed on several words, such as * to his teacher Fu Dingyi (the word Chengyu) said: 'Mr. Chengyu's master and son Daoxi', in order to see the meaning of respect.

3. Simu language

One of the functions of the letter is to communicate with each other's feelings, so it is necessary to express the thoughts or admiration for the other person in concise sentences instead of directly entering the main text after mentioning the words, which is called simu.

The most commonly used language is to pour out feelings of longing from the season and climate. There is a "December Debate" in the Dunhuang documents, which lists the words that can be used under different climatic conditions every month, such as the first spring of the first month, which can be said: "Meng Chun is still cold, distracted in two places, and remembered each other." I miss it back, and I hate it. 'February Zhongchun can be said' Zhongchun gradually dawned, centrifugal hatred, consolation for no reason, friends entangled, eternal love. Wait. Because of the description of the artistic conception, it is very intimate to read.

The Simu language of later letters is quite rich, and the list is endless, and the more commonly used ones are:

The clouds are in sight, and my heart is eager.

The lovesickness is increasing day by day.

Looking at the wind and thinking, Shi Che is clinging.

Looking up at the mountain fight, the yearning is especially deep.

The wind and rain are obscure, and the time is long.

The cold lights and night rain are very close.

The thin shadow is the window, and the people are doubled.

There is also a type of longing that starts from recalling the last time we saw each other and what they missed, such as:

If you don't see Zhiyi, it's half a load in an instant.

Since violating the fangyi, it has been going on for months.

After a long absence, I remembered Ju Jiasheng and prayed privately.

Long sparse greetings, Fu Nian Bao family peace, the house Kangwang.

Simu's language is very rich, and readers can pay attention to excerpts from the sample letters for their own use. It is better to improve literary literacy and describe real emotions in your own words.

4. Peace in the Epistles

Let's start with a son's letter to his parents:

Parents and adults kneel, respectfully: After the man leaves home, the journey is smooth and he arrives at the school safely, which can be relieved

Thoughts. Reflection

The parents are getting older, and the man is thousands of miles away, and he has the job of missing children. Lookout

Instruct younger brothers and sisters to know how to take care of housework, or to make up for the mistakes of brothers. Aunt Wang's family has been visited, and the family is old and young

Ann, say hello. I respectfully respect you

Fu'an. Male so-and-so respectfully on a certain day of the month

What does it mean to write at the beginning of the letter, "Parents and Fathers are on their knees", and most of the following letters are written on a new line without the end of the letter? It turns out that when the ancients mentioned their parents and ancestors and their behavior in the text of their letters, they had to change the way they wrote them to show respect. The first line of the epistle should be one square above all the words below, which is called 'double lifting'. In the text, when mentioning the words "high ancestor", "great-grandfather", "ancestor", "parents", or words related to it, such as "benevolence", "respect", "living", "mulberry", "tomb", etc., there can be two ways to deal with it: one is called 'platform', that is, start another line, and write it flush with the beginning of the previous line; The other is called 'moving', which is to write in two empty spaces or one square. In the letter cited above, all the words that refer to the parents, such as the words "廋 (廊語"), "parents", "instructions", "blessings", etc., are carried out in a flat manner.

This method has appeared in the Tang Dynasty at the latest, and in the Dunhuang documents, 'Ping' is called 'Ping', and 'Nuo' is called 'Que'. After modern times, the method of 'flat lifting' in traditional letters has gradually decreased, while 'moving and lifting' is still commonly used, and today's literati in Hong Kong, Taiwan, South Korea, and Japan often use the method of 'lifting' to express their respect when writing letters.

5. Titles between teachers and students

Students call teachers, and the most common ones are Master and Hanzhang. The term 'master' can be traced back to Confucius, so it was used as a generic term for teachers in later generations. The word 'Hanzhang' originates from the Book of Rites: "Hanzhang during the banquet." The letter means to accommodate, and when the student and the teacher ask questions, there should be a distance of about one zhang between each other, so that His Holiness can have some fingers, so it can be used as an honorific title for the teacher.

Students claim to be students and are employed. In the "Book of Songs", the reader is called "sheng", and "Xiaoya Changdi" says that "although there are brothers, it is not as good as friends". "Historical Records: The Biography of Confucianism": "Words and etiquette are from Lu Gaotang. 'Sima Zhen's "Suo Yin: 'Since the Han Dynasty, Confucianism has been called 'Sheng', and the word 'Mr' is also called by the ear. It can be seen that after the Western Han Dynasty, 'sheng' became a common term for scholars. In practical use, the teacher calls the disciples 'Zhang Sheng' and 'Li Sheng'; Students also refer to themselves as 'sheng' and 'xiaosheng'.

The original meaning of the word "karma" is woodblock, in ancient times, the teacher taught, and the chapter to be talked about was written on the "karma", and the "Book of Rites" said that "if you ask for karma, you will rise", which means that you should get up when you ask the teacher for advice, so the students call the teacher "karma" and call themselves "karma".

Generally speaking, teachers and students who have lived in the same school at the same time can have the status of teachers and students. How a teacher addresses a student depends on whether there is a direct relationship between them in terms of knowledge. If the other party is your official student and has taught him academics, you can call him a 'younger brother'. The word "brother" here means "disciple", which has nothing to do with the brother of the brother, and the ancient teacher and student were called "junior brother", if the student sees the teacher's title, do not misunderstand. For example, Hu Shi was the president of Peking University, and Gu Jiegang was a student of Peking University, and they had a teacher-student friendship with each other, so Hu Shi called them 'brother' in his letter to Gu Jiegang; As everyone knows, Lu Xun called 'Brother Guangping' in his first letter to Xu Guangping, Xu Guangping didn't understand what he meant, and replied that he didn't dare to be commensurate with Lu Xun's brothers, in fact, Lu Xun didn't mean to call him brother and brother, 'brother' is just the most common name that the teacher calls his students.

Teachers usually write only their own names in their letters.

The address between classmates can be referred to as senior, junior, junior, or senior brother, junior brother, junior sister, or senior brother, junior brother, junior sister, according to the order of entering the teacher. When the letters are returned, there are also more elegant names, called 'Brother Yan' and the like.

5. Greetings and signed honorifics

After the two meet, when they are about to separate, they should cherish each other. This etiquette is expressed in the letters, in the form of wishes and signed enshrinements.

Due to the differences in generation, gender, and occupation, there are strict differences in the words of wishes, and the more commonly used ones are:

For parents: Respectfully ○ Fukuyasu. Please ○ Jinan. Respectfully.

For elders: Respectfully ○ Chong'an. I hope that you will be able to do so. Praise ○ Yi'an.

For teachers: Please ○ Jiao'an. Please ○ Jiaoqi. Praise ○ Yu'an.

For peers: Shun Zhu ○ Shi Sui. That is, ask ○ near An. Best wishes to ○ Chunqi.

For classmates: i.e. Song ○ Wenqi. Sincerely, ○ Tai'an. I look forward to ○ Ke'an.

For women: Tribute ○ embroidery. That is, I wish ○ 壼安. Respectfully, please ○ Yi'an.

The theme of the greeting is to wish the other person happiness and peace. Among the blessings listed above, He, Zhi, Qi, etc. are all synonymous with blessing; Sui also means peace. Knowing this, you can choose and match it as needed.

It should be pointed out that the use of wishing words must not confuse the identity of the other party, such as Xiu'an, 壼'an, Yi'an are special blessing words for women, if they are used on men, it will make people laugh. For example, the original meaning of the word 'kun) refers to the road in the palace, and later extended to the place where the concubine lived, so it was borrowed as an honorific title for women. The glyph of 壼字 is very similar to the word for teapot, and some people don't notice this, and they write 壼安 as Huan, which becomes a laughing stock.

In the old style, after the letter is signed, it is generally necessary to write honorifics (or enlightenment) according to the relationship between them, such as:

To the elders: bow, bow, bow.

To peers: Sincerely, Ju Qi, handwritten.

For juniors: words, instructions, white, and oracles.

Prostration is prostration, i.e., kowtowing, which is a written expression of etiquette. The ritual of kowtowing has long been abolished, but it is still used in letters, but it is just a way to express respect, and there is no need to be too rigid about the meaning of the words.

6. Envelope language

Before the invention of paper, the ancients used silk or bamboo slips and wooden boards as writing materials, so letters are also called book slips and rulers. In today's book slang, there are still some special terms from the early book that need to be introduced first.

The so-called 'mosper' is a thin slice cut into a tree after being sawn into sections. After writing a letter on the scumbag, for the sake of secrecy, another wooden board is covered on it, called 'check'; Write the name and address of the recipient on the inspection, which is called 'signature'. Tie the stump and the inspection together with a rope and tie it in a knot, which is called '缄', which means seal (we still use this word today). If you write a letter in bamboo slips, there are many simple numbers, so put them in a bag and tie them with a rope. For secrecy, the knots are sealed with mud and stamped with a seal as a proof.

There is also a lot of attention to the writing of envelopes, which should reflect the principle of self-humility and respect. In addition to the honorific title used to write the addressee of the letter, there are at least two ways to express respect, one is to use the words "bow" and "give enlightenment" after the recipient's name and title to indicate that the other party is asked to open the envelope. It means that the other party is tall and must bend down to receive the letter. To give enlightenment is to invite the other party to appreciate the light and give the gift to unseal.

Second, use 'Mr. so-and-so

Checkmate' and so on. The ancients often used words such as Your Majesty and His Royal Highness to indicate that they did not dare to sit on an equal footing with each other, but could only talk to the deacons who stood under His Majesty and His Royal Highness, and asked them to pass on the word. A similar meaning is expressed on the envelope, where there are terms such as 'will die' and 'will be fate'. Jiangming refers to the person who spoke to the master in the family of the ancient scholars. Writing on the envelope that the recipient will receive the letter is an expression of self-humility that the recipient does not dare to let the other party receive the letter directly, but can only hand over the letter to the messenger for forwarding. 'The life test' is the deputy of the messenger, and letting the life test be forwarded is a humble expression.

Similar to the above expressions, there are, 'Mr. so-and-so, tea boy harvest', 'Mr. so-and-so

The writer knows that the other party does not have a servant such as a general, a tea boy, a scholar, etc., so he writes in this way, one is to show respect, and the other can also add some elegance to the letter.

By the way, postcards don't have envelopes, so the words '缄' and '启' can no longer be used.

Example of letters: 1. Lu Xun to his mother

Mother's knees, respectful, a few days ago sent a photo of the baby, I think I have received. A small package, received it today.

Sauce duck, sauce meat, yesterday's white flowers, after steaming, the taste is still not bad; Only the chicken loin can't be chopped at all. The rest of the stuff,

All good. In the afternoon, a share has been given to the third child. But one of the powders, no one knows, and I don't know how to do it, next time

In the letter, begging to know. Shanghai has always been very warm, and it was cold yesterday when the wind blew, but there were still more than 50 degrees in the room. dwell

The inside is safe, please do not read it.

Hai Ying has a few words, written on another piece of paper, and is attached here.

Dedicated to Buda, I respectfully invite you

Jin An. Male tree knock on Quang Binh and Hai Ying knock together on January 16

Letter example 2: * To the teacher, Mr. Fu Dingyi (Cheng Yu):

Mr. Cheng Yu's Master Said:

Not only the light meter, but also the hand show, the instruction is diligent, and the feeling is not endless. Defang returns to the level, entrusts small things, and still prays for acceptance.

The world situation is too old, and I hope to cherish the country.

Shut it down. Regards

Teach Ann. No, no.

Employment *

Example of a letter 3, Zeng Guofan to his son Zeng Jihong

Ji Hong: Since you returned to your hometown and set off, you haven't received your gift for a long time, and you are not at ease. The weather is very hot today, is it safe on the way?

Yu and Uncle Ruan gathered in Jinling for the 25th, and waited for the boat to return to Anhui on the 20th, and the body was still suitable. Yu and Uncle Ruan were blessed to be named Hou Bo, and the door was prosperous, and they were deeply afraid. In the province, the word "modesty" and "respect" are the mainstays, and everything is asked by Yichen and Zhisheng's uncles, and they must not send strips to Teng Wu to discuss. On the 16th, the 16th will be the 16th, the 17th will be the 18th visitor, and the 19th will be able to go home. In early September, after listening to the letter at home, I set off to sign it. Choosing friends is the first priority, and you must choose those with great ambitions. This order. (Hand show of polyester)

The old style of correspondence has been largely abolished in the mainland, but it is still used in Hong Kong, Taiwan, Korea, Japan, and overseas Chinese, so the knowledge learned is not only useful for reading ancient documents, but also for enhancing communication with overseas countries.