Great Han Empire

Chapter 430 "Ancient Chinese Etiquette Civilization" by Peng Lin ([-])
[-]. Both academic and therapeutic skills
The book "Zhou Li" has a large body and comprehensive thinking, and it has all-encompassing academic and therapeutic techniques, so it has been valued by scholars of all ages. Later Confucianists lamented that "non-sages can't do it", which is not nonsense.
作者： 溪山琴况 2005-8-10 21:56 回复此发言 
Reply 30: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The so-called "academic" means that the book has always been the focus of the debate between modern and ancient Chinese.The classics written in the official script of the Han Dynasty are called "Jinwenjing", and those written in the ancient languages ​​of the six countries are called "Guwenjing".In the early Han Dynasty, most of the documents found in the walls of Confucius' mansion and the documents obtained from the people are ancient texts, while those standing in the academic officials are all modern texts.The records of the Jinwenjing and the Guwenjing are not always consistent, so the two sides have disputes from time to time.The ancient literature of the Han Dynasty is dominated by "Zhou Li", and the modern literature is dominated by "Book of Rites·Royal System".For this reason, "Zhou Li" has often become the focus of debates, and its teaching is unclear, and it has been repeatedly questioned by modern writers. The Apocryphal Classics Research denounced that it was forged by Liu Xin when Wang Mang usurped the Han Dynasty.On the contrary, those who praised it, such as Liu Xin, Zheng Xuan, etc., praised it as "the classic of Zhou Gong".
Nevertheless, "Zhou Li" is still valued by scholars of all ages.People in the Tang Dynasty wrote the "Nine Classics", the best of which was "Zhou Rishu" by Jia Gongyan, which was appreciated by Zhu Xi.Qing Confucianism wrote new compendiums for the "Thirteen Classics", and Sun Yirang's "Zhou Li Justice" is the best in the world.Scholars of past dynasties have made various researches on the authenticity and falsehood of "Zhou Li" and other issues, which are even more extensive.
The so-called governance means that "Zhou Li", as a program for governing the country, has become a model for politicians of all ages to follow.The ancients said that it must be called the Three Dynasties, and the hero of the Three Dynasties was in Zhou Dynasty.The ancients firmly believed that "Zhou Li" came from the Duke of Zhou. The perfect official system and rich thoughts on governing the country in the book became inexhaustible humanities for emperors and literati.
Many ritual systems in "Zhou Li" have influenced EMI.For example, the "system of three provinces and six ministries" implemented since the Sui Dynasty, in which the "six ministries" were set up in imitation of the "six officials" in "Zhou Li".In the Tang Dynasty, the names of the six ministries were named Li, Hu, Li, Bing, Punishment, and Gong. As the main body of the central government system, it was followed by later generations and continued to be used until the fall of the Qing Dynasty.The revised codes of the past dynasties, such as the "Kaiyuan Liudian" in the Tang Dynasty, the "Kaibao Tongli" in the Song Dynasty, and the "Daming Jili" in the Ming Dynasty, were all based on the "Zhou Li" and considered the profit and loss.
Another example is the pattern of the capital city of "left ancestor and right society, facing the future market", which has become a model for the emperors of all dynasties to yearn for.However, most of the capitals of the past dynasties still use the old sites of the previous dynasties, so it is difficult to refresh their layout.When Kublai Khan, the first ancestor of the Yuan Dynasty, established the capital of the Yuan Dynasty in Beijing, he was able to re-plan near Shangjing in the Jin Dynasty. Based on the "Zhou Li" as a model, he established a layout facing the future market, with the left ancestor and the right society.Later, the Ming and Qing dynasties not only continued to use it, but also imitated the "Zhou Li", built the Temple of Heaven, the Temple of Earth, the Temple of the Sun, the Temple of the Moon, and the Temple of Xiannong, forming the layout of today.Seoul in North Korea also has a pattern of facing the future market, with left ancestors and right societies, and it is a model for overseas capitals to follow the "Zhou Ri".
The book "Zhou Li" contains rich thoughts on governing the country. Fu', 'Nine Styles', 'Jiugong', 'Nine Liang' and other ten principles are further elaborated in the narratives of local officials, spring officials, summer officials, and autumn officials. It has a profound impact on improving the administrative management thinking of later generations.
"Zhou Li" adopts the policy of integrating Confucianism and Legalism, and morality as the mainstay and auxiliary punishment for officials and common people, which not only shows quite mature political thinking, but also has management skills to control all officials.The measures to manage the treasury's property are rigorous and meticulous, and mutually restrictive, reflecting superb operational wisdom.There are many systems in the book that are still alive and can be used for reference.
Whenever there is a major change in history, there are many people who use "Zhou Li" as an important ideological resource to find reforms or ideological weapons for reform, such as Wang Mang's reform in the Western Han Dynasty, Yuwen Zhou Gedian in the Six Dynasties, and Wang Anshi in the Northern Song Dynasty. Take "Zhou Li" as the standard.At the end of the Qing Dynasty, foreign aggression and internal troubles combined, in order to save the decline, Sun Yirang wrote "Zhou Officials and Political Leaders", which proved that the way of governing the country contained in "Zhou Li" was no less than that of the West.Ding Ruoyong (named Dasan), a famous scholar in the late Joseon Dynasty, once wrote the 30-word "Jingshiyibiao", advocating the use of "Zhouli" to reform the political system of North Korea.
It is impossible for any utopian to draw a blueprint for an ideal country out of reality, and the same is true for "Zhou Li". Under the idealized framework, the author used a lot of historical materials to fill it in.However, the author often processed and modified it according to the needs when using it. This is what must be paid attention to when reading "Zhou Li", which is also the complexity of this book.
作者： 溪山琴况 2005-8-10 21:56 回复此发言 
Reply 31: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●Etiquette of life that runs through life and death——《Rituals》
"Ancient Chinese Etiquette Civilization" Part [-]
Rituals of life that run through life and death--"Rituals"
"Yili" is the earliest surviving classic on etiquette.In the fifth year of Jianyuan (136 BC), Emperor Wu of the Han Dynasty, he first set up a doctor of the Five Classics, and "Yili" was one of them.In Tang Dynasty, there were "Nine Classics"; in Song Dynasty, there were "Thirteen Classics";
[-]. The name, bibliographical version and issues of ancient and modern texts of "Yi Li"
"Yi Li" is the earliest book among the "Three Rites", and it is the first to obtain the status of the scriptures. It is the scriptures of the rituals. The real name of "Yili" is "Li". "Han Shu Jing Thirteen Kings Biography": "The books obtained by offering the king are all ancient books in the pre-Qin period, "Zhou Guan", "Shang Shu", "Li", "Book of Rites", "Mencius", "Lao Zi", all belong to According to legends, it was discussed by the disciples of the Seventy Sons. ' Among them, "Li" refers to "Rituals". "Hanshu Yiwenzhi" is only called "Li" and not "Yili".Han people often refer to "Rituals" as "Book of Rites". For example, "Historical Records: The Family of Confucius" said, "So "Book of History" and "Book of Rites" came from Confucius." Here, "Book of Rites" It refers to "Rituals". "Book of Later Han·Lu Zhi Biography" is also called "Yili" as "Book of Rites".In addition, Guo Pu annotated "Erya" and cited "Yili" literature, which was often referred to as "Book of Rites".He Xiu's "Gongyang" notes often confuse the titles when citing the scriptures or recording "Yi Li" without distinguishing them.According to the textual research of Duan Yucai, a Confucian in the Qing Dynasty, there is no word "Yi" before the title of the seventeen chapters of "Li" in the Han Dynasty.During the reign of Emperor Yuan of the Eastern Jin Dynasty, Xun Songzuo invited the doctor of "Yili", and then the name "Yili" began to exist, but it has not yet become a general name.For example, Zhang Shen of the Tang Dynasty quoted many words from "Yili" in "Five Classics Literature", but he only said "see "Book of Rites"".During the Kaicheng period of Emperor Wenzong of Tang Dynasty, the nine scriptures were inscribed in stone, and the "Book of Rites" was named "Yili", so it became a general name and is still used today.But the name "Book of Rites" is still used.
Scholars often call "Yili" "Shili", because the pre-Qin period used the first few characters as the title of the chapter or book, and the first chapter of the seventeen chapters of "Yili" is "Shiguanli", so It is named "Shili" after the characters at the beginning of the chapter.Some scholars also believe that the name of "Shi Li" should be derived from the content, because "Yi Li" mainly records the etiquette of scholars.
There are four kinds of biography of "Yili" in the Han Dynasty, namely, Dadai edition, Xiaodai edition, Qingpu edition and Liu Xiang's "Bielu" edition. All four editions divide the 1957 chapters of "Yili" into crown weddings. However, the order of the seventeen chapters is only the same for three chapters: "Shi Guan Li", "Shi Hun Li", and "Military Meeting Ritual", and the rest of the chapters are not exhaustive. same.For the prefaces of the four biography, the Dai Deben arranges each chapter in order of the eight outlines of Crown, Faint, Mourning, Sacrifice, Xiang, She, Chao, and Pin. The article "Mourning Clothes" is said to have been written by Zixia, so it is listed in At last.In Liu Xiang's "Bielu", the ten articles about crown, faint, township, shooting, court, and employment are listed first, and the seven articles about funeral and sacrifice are listed last. This may be that the first ten articles are auspicious rituals, and the last seven Because the chapter belongs to auspicious rituals, the whole book is prefaced with auspicious, inauspicious, human and god.Dai Shengben's order is the most chaotic, and there is almost no order to be found. In 6, a group of 496 bamboo and wooden slips of "Yi Li" copied in the late Western Han Dynasty were unearthed from Han Tomb No. [-] in Mozuizi, Wuwei, Gansu.According to the shape and content of the bamboo slips, they can be divided into three types: A, B, and C.Jiaben wooden slips include seven articles including "Scholar Meeting", "Fu Zhuan", "Special Sacrifice", "Shao Lao", "You Ke", "Yan Li" and "Tai She"; "One piece; B is a bamboo slip, only one piece "Mourning Clothes".Its chapters are not only different from the current version of "Yi Li", but also different from the Erdai version. Some scholars believe that this may be the Qingpu version of the Hou (Cang) family that had been lost in the Eastern Han Dynasty.From the point of view of the text, the "Mourning Clothes" of the C version is a single scripture, and there is no scripture under the scripture; while the "Fu Zhuan" of the A and B versions have only the scriptures but no scriptures, so-called "single script" , which is different from the texts that are combined with scriptures and biography seen today, proves that the scriptures and biography of the Western Han Dynasty were written independently.When Zheng Xuan annotated "Yi Li", he thought that Erdai's "Bie Lu" was "a mess of good and bad luck" and it was not advisable to follow; while Liu Xiang's "Bie Lu" had "the order of good and bad luck", so Liu Xiang's "Bie Lu" was used. Book.
The content of the seventeen chapters of "Rituals" covers all aspects of the life of the ancient nobles.Song Wang Yinglin divided the seventeen chapters into four categories according to the division method of rituals in "Zhou Li Chun Guan Da Zong Bo": "Special Animals Giving Food Ceremony", "Shaolao Food Giving Ceremony", "Yousi" and other three categories. The rituals of offering sacrifices to ghosts and gods and praying for blessings belong to auspicious rituals; the four chapters of "Mourning Clothes", "Scholar's Funeral Rituals", "Jixi Rituals", "Shiyu Rituals" and "Shiyu Rituals" record funeral rituals, which are inauspicious rituals; Three chapters, including Seeing Ceremony, Dowry Ceremony, and Judgment Ceremony, record the ceremony of meeting the host and guest, which belong to the guest ceremony; Seven chapters including "Swallow Ceremony", "Da She Ceremony", and "Public Food Doctor Ceremony" record the rituals of Guanhun, Binshe, and Yanxiang, which belong to Jiali.In fact, the number of articles in "Yili" is still an unresolved mystery.Zheng Xuan quoted Liu Xiang's "Bie Lu" and said that "Yi Li" was composed of seventeen chapters, but he also said that "Bie Lu" called "Ji Xi Li" "Part II of the Funeral Ceremony for Scholars" and "You Si Che" as "Shao Lao Xia". In this case, there should be only fifteen articles in "Yi Li" in "Bie Lu", and there may be two other articles that have been lost.Wang Chong said in "Lunheng·Xie Duan" that "today's "Book of Rites" is sixteen", which is the number of articles in "Yili" he has seen.And Xun Yue's "Han Ji" said: "Gao Tangsheng's biography "Shi Li" eighteen chapters. 'It can be said that there is no consensus.
作者： 溪山琴况 2005-8-10 21:58 回复此发言 
Reply 32: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
According to "Hanshu Yiwenzhi", the "Yili" of the Han Dynasty has two kinds of ancient texts and modern texts.The ancient scriptures were written in pre-Qin ancient characters. "Hanshu Yiwenzhi" catalog: "The Classic of Rites" has 56 volumes and "Jing" has 56 chapters. 'The former is the ancient text, and the latter is the modern text.The so-called "Book of Rites" originated from Lu Yanzhong (or Confucius Bizhong), and there are 39 chapters. "Seventy Chapters of the Classics" refers to the seventeen chapters of "Shili" passed down by Gao Tangsheng, and the "seventy" is a mistake of the "seventeen".There are only seventeen chapters in Jinwenjing.39 less than the ancient classics.There are [-] articles in both modern and ancient "Yi Li", the content is basically the same, but there are differences in the text, so "Yi Li" actually does not care about the problems of modern and ancient texts.The [-] more ancient texts, because they were not in the ritual scriptures that were popular at that time, people did not pass them on, and they were gradually lost. People called them "Yi Li", whose appearance is unknown today, and even the titles are difficult to read. Corso.
Zheng Xuan's annotations in "Zhou Li", "Book of Rites", and some other ancient books have mentioned "The Emperor's Hunting Ceremony", "The Tribute Ceremony", "Zengchang Ceremony", "Wang Ju Ming Tang Ceremony", " Wang Yinglin believes that the titles of the ancient Daming Hall Rituals belong to the 39 'Yi Rituals'.Wu Cheng, a Confucian in the Yuan Dynasty, classified these texts into a compilation and attached them to the chapters of "Yi Li".However, some scholars believe that the 39 "Yi Li" are not taught clearly, and there is no teacher to explain them, so they may be non-existent.Shao Yichen of the Qing Dynasty believed that the contents quoted by later generations and compiled by Wu were not similar to those recorded in the seventeen chapters, and the writing was not simple.
[-]. The author and writing period of "Yili"
Regarding the author of the book "Yi Li" and its age, there have been differences since ancient times.Scholars of ancient texts believe that it was written by Duke Zhou, while scholars of modern texts believe that it was written by Confucius.Most of the ancient scholars followed these two theories.For example, Cui Lingen, Lu Deming, Jia Gongyan, Zheng Qiao, Zhu Xi, Hu Peihui, etc. all hold the handwriting of Duke Zhou, and according to "Book of Rites·Ming Tangwei", "Duke Zhou practiced the position of emperor to rule the world."In the sixth year, the princes of the dynasty made rites and made music in Mingtang, and the records of "making rites and making music" determined that the "rituals" made by Zhou Gong were "Yi Li" and "Zhou Guan", which were written by Zhou Gong's three-generation system of profit and loss; they also believed that, The meaning of "Yili" is simple and strict, and the rituals are detailed, which can not be written by the Duke of Zhou.Sima Qian, Ban Gu, etc. believed that "Rituals" was written by Confucius, saying that Confucius lamented the decline of the Zhou Dynasty and the collapse of rituals and music, so he traced the rituals of the three generations and wrote this book.
For the above two theories, it is more reasonable to say that Confucius wrote "Yili".According to the "Book of Rites Miscellaneous Notes", after the death of Shiyou, Duke Ai of Lu once sent Rubei to learn from Confucius about the funeral ceremony of scholars, ""The Funeral Rituals of Scholars" is so written".In other words, the "Scholar's Funeral Rites" in "Yili" was officially recorded at this time after the teaching of Confucius.Based on this, Pi Xirui's "Three Rites" and Liang Qichao's "The Authenticity of Ancient Books and Their Dates" believe that this is the clear evidence that Confucius wrote "Yili", and then deduce that the remaining 5 chapters were also written by Confucius.They also believed that the writing style of "Yili" was very similar to "The Analects of Confucius", and its content was completely consistent with Confucius' thought on rituals. It cannot be said that it is a coincidence that the seventeen chapters of "Yi Li" describe these eight kinds of etiquette.Shao Yichen and others assert that the seventeen chapters of "Rituals" are not the remaining chapters after the Qin fire, but the original text taught by Confucius to his disciples. The content of the seventeen chapters is enough to outline the outline of the ceremony.However, some scholars doubted the authenticity of the records in "Miscellaneous Notes". Cui Shu of the Qing Dynasty said in "Feng Hao Kao Xin Lu": "The present "Scholar's Funeral Rites" may not be written by Confucius." 'Judging from the bronze inscriptions of the Zhou Dynasty and documents such as Shangshu, Yizhoushu, Guoyu, Zuozhuan, and Mao Poetry, there have been some stylized ceremonies in the Zhou Dynasty, and nobles often held Various ceremonies, such as crown ceremony, pilgrimage ceremony, dowry ceremony, feast ceremony, funeral ceremony, etc., have the same or similarities with those found in "Yili".Mr. Shen Wenzhuo, a close friend, believes that the "Scholar's Funeral Rituals" mentioned in "Book of Rites Miscellaneous Notes" actually includes four chapters: "Mourning Clothes", "Scholar's Funeral Rituals", "Scholar Yu Rituals", and "Jixi Rituals". It describes the continuous process of the funeral, and "Mourning Clothes" describes the costumes in the funeral. The content is comprehensive and indispensable. The age of writing should be relatively similar, from the last year of Duke Ai of Lu to the early years of Duke Zeng Mourning, that is, King Zhou Yuan , When the king was established.The book "Yi Li" was written successively by Confucian disciples and later scholars during the more than 4 years from the middle of the 100th century BC to the middle of the [-]th century BC.Shen said it was more fair.
There are seventeen chapters in "Yi Li", except for the four chapters "Meeting Rituals of Scholars", "Da Shooting Ritual", "Shaolao Food Giving Ceremony", and "You Si Che", there are "records" at the end of each chapter .It is generally believed that the diary was written by the seventy disciples of Confucianism. The style of "Mourning Clothes" is quite special, the scriptures and records are divided into chapters and sections, and there is a "biography" below it.According to the traditional saying, "Biography" was written by Zixia, a disciple of Confucius.However, some people believe that this Zixia was from the Han Dynasty and had the same name as Zixia, a disciple of Confucius, rather than the same person.
作者： 溪山琴况 2005-8-10 21:58 回复此发言 
Reply 33: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
[-]. The teaching and study of "Yili"
According to "Historical Records", Gao Tangsheng was the first to teach "Rituals" in the early Western Han Dynasty. "Han Shu Rulin Biography": "Han Xing, then all Confucian scholars have to practice their classics, lectures on archery, and the etiquette of drinking in the countryside." ... All scholars talk about etiquette, but Gao Tangsheng is the most basic.The etiquette is solid from Confucius, but its scriptures are not.When the Qin Dynasty burned books, more and more books were scattered and lost.Today, there is only "Shili", Gao Tangsheng can say it. It is generally believed that Gao Tangsheng passed "Rituals" to Xiao Fen, Xiao Fen passed it to Meng Qing, Meng Qing passed it to Hou Cang, and Hou Cang passed it to Da Dai (Dade), Xiao Dai (Dai Sheng), Qing Pu , These are the so-called disciples of the Five Passages in the "Li" study in the Han Dynasty.However, as recorded in "Historical Records Rulin Biography", there was Xu family before Xiao Fen, and Xiao Fen's "Li" should be obtained from Xu family, and the relationship between Xu family and Gao Tangsheng is unknown. "Li" is one of the five classics. It is impossible to test who was the original doctor of "Li".During the reign of Emperor Xuan, Cang, a postdoctoral fellow, was famous for his "Poetry" and "Li".According to "Hanshu Yiwenzhi", Hou Cang used "Li" to teach 'Peiwen Rentong Han Zifang, Liang Dai Deyanjun, Dai Shengcijun, and Peiqing Puxiaogong. ...The reason is that "Li" has the study of Dadai, Xiaodai, and Qingpu'.The "Book of Changes", "Poetry", and "Spring and Autumn" established by the Western Han Dynasty are all Jinwen Confucianism. "Li" is no exception. Da, Xiaodai and Qing's three schools are also Jinwen Confucian classics. Among them, Da and Xiaodai are listed in the academic officials, and the Qing family is not established in the academic officials.
Zheng Xuan was the first to annotate the whole book of "Yili", and only a few people had annotated some chapters of "Yili" before, such as Ma Rong's "Mourning Clothing Notes" is an example.The situation of Zheng Xuan has been mentioned in the introduction of "Zhou Li", so I won't repeat it here.Zheng Xuan's "Yi Li Zhu" is the same as "Zhou Li Zhu", the text is carefully reviewed, the words are not annoying, and it is widely welcomed, and it has become the ancestor of "Yi Li" research.During the Wei, Jin, Southern and Northern Dynasties, the patriarchal lineage was strictly distinguished by the nobles and clans. "Rituals Mourning Clothes" made strict regulations on the style of mourning clothes according to the identity of the mourners. Therefore, the research on "Mourning Clothes" became the fashion at that time, and there were many works. .Scholars in the Tang Dynasty wrote the "Nine Classics" on the basis of summarizing the Confucian classics of the Han, Wei, Jin, Southern and Northern Dynasties, among which "Yili" was written by Jia Gongyan.Regrettably, although Jia's "Zhou Li Shu" won a high academic reputation, "Yi Li Shu" did not receive a high evaluation. Therefore, when Jia wrote "Shu of Rites and Rites", Yuan Zhun, Kong Lun, etc. were cited in more than a dozen chapters in "Mourning Clothes", and the materials were relatively rich. The details of Li Mengzhe's two families are very different, and the level of attention of Huang and Li's families is not high, even Jia himself is not satisfied.
In the Tang Dynasty, "Nine Classics" such as "Yi", "Poetry", "Book", "Three Rites" and "Three Biography" were used to select scholars through examinations.According to the number of scriptures, the "Nine Classics" are divided into three classes, "Book of Rites" and "Zuo Zhuan" are the Great Classics, "Mao Shi", "Zhou Li" and "Gongyang" are the Middle Classics, and " Zhouyi, Shangshu, Yili, and Guliang are small classics.Because the number of words in "Book of Rites" is less than that of "Zuo Zhuan", those who attack the Great Classics actually read "Book of Rites"; , "The Four Classics of Gu Liang" are either difficult in writing, or obscure in meaning, and are difficult to obtain quick results, so there are few readers. This is an important reason for the decline of the "Three Rites" study.
In the fourth year of Song Shenzong Xining (1071), Wang Anshi reformed the imperial examination system, announcing the abolition of poetry and Fu and Mingjing, and "Yi Li" was also abolished.The ancient imperial examinations were divided into rooms, and since then, there has been no room for "Yili". Therefore, the number of scholars who recite "Yili" is very small. Due to the small number of recitations, few people care about it.Zhu Xi once lamented: "Yili" is rarely read by people, and it is a rare rare book.In the Yuan and Ming dynasties, scholars talked about the mind, nature, and qi, and most of them were unwilling to study "Yili" which mainly focused on the system of names and objects. Therefore, the study of "Yili" was endless.
In the Qing Dynasty, the study of "Yi Li" was in its heyday. Famous scholars emerged one after another, their writings were abundant, and their academic level far surpassed that of the predecessors.The study of "Yili" in the Qing Dynasty began with Gu Yanwu.At the beginning of Kangxi, Gu Yanwu used the "Thirteen Classics" of Tang Kaicheng Shijing to school the Mingbei Jian's edition, and found that "Yili" had the most mistakes.Later, Zhang Erqi wrote "Yili and Zheng Zhuju Judu", which attached two volumes of "Jianben Zhengmi" and "Shi Jingzhengmi", and corrected the errors in the annotations of "Yili" in detail.Later, many scholars devoted themselves to the collation and research of "Yili". Thanks to their unremitting efforts, the original appearance of "Yili" was basically restored, which laid a solid foundation for the in-depth study of "Yili".The representative work on the study of "Yili" in the Qing Dynasty is "Yili Justice" by Hu Peihui.Hu Peihui, a native of Jixi, Anhui, has devoted himself to the study of "Yi Li" since his grandfather Hu Kuangzhong, and has a profound accumulation.Hu Peihui himself wrote forty volumes of "Yili and Justice" with 40 years of work, which became the culmination of the research on "Yili".Hu summed up his work in four points: [-]. "Supplementary Notes", that is, to supplement the deficiencies of Zheng's Notes; The sayings that are different but meaningful and can be understood are attached and preserved for research; [-]. "Ordering Notes", that is, correcting the mistakes in Zheng's notes.This book not only makes a comprehensive summary of the previous research results of "Yili", and solves many difficulties, but also brings out new insights, which makes the study of "Yili" leap to a new level.
作者： 溪山琴况 2005-8-10 21:58 回复此发言 
Reply 34: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
[-]. The value of "Yili"
The book "Rituals" records the etiquette system of the pre-Qin period. As time goes by, does it have no value at all?The answer is no.
First of all, as an ancient classic, "Yi Li" has high academic value.The source of this book is very ancient, the content is relatively reliable, and it covers a wide range of areas, from crown weddings to court funerals, everything is prepared, just like a long scroll of ancient social life, it is an important historical material for the study of ancient social life one.The ancient palaces, car flags, clothing, diet, funeral system, and the shapes and combinations of various ceremonial musical instruments recorded in the book are particularly detailed. "Rites". "Yi Li" also preserves a considerable amount of ancient vocabulary, providing valuable materials for the study of language and philology. "Rituals" is almost indispensable for the study of ancient history. Ancient China was a patriarchal society, and everything from the political system to the small family was infiltrated in it. The elaboration of the patriarchal system in "Yili" is the theoretical form of the feudal patriarchal system. If we want to deeply grasp the characteristics of ancient China, we must seek this.In addition, the various ceremonies recorded in "Yi Li" have irreplaceable value for the study of ancient people's ethical thoughts, lifestyles, and social customs.
Secondly, although the book "Yili" was neglected in the academic circle after the Song Dynasty, in the royal etiquette system, "Yili" was always respected as a canon of saints.From the Kaiyuan Ceremony in the Tang Dynasty to the "Zhenghe Wuli New Rituals" in the Song Dynasty, "Daming Jili", and even the "Daqing Huidian", the crown ceremony, wedding ceremony, funeral ceremony, sacrificial ceremony, dowry ceremony, and audience ceremony of the main members of the royal family , are all based on "Yili" as a blueprint, with gains and losses.
Thirdly, due to the introduction of Buddhism, the traditional living habits of the people have undergone great changes. If left unchecked, China's traditional culture may be fully Buddhistized.People of insight in the Song Dynasty, such as Sima Guang and Zhu Xi, realized that the ritual system in "Yi Li" was a typical example of Chinese Confucian culture. If it completely disappeared from Chinese society, it would be the complete disappearance of Confucian culture.They complied with the trend of the times, cut down and simplified the "Rituals", and took the essence and promoted the reform. They took the crown, wedding, funeral, and sacrificial rites that best embody the Confucian humanistic spirit, and took the lead in implementing them, and advocated them among the literati. Received relatively positive results.It can be seen that "Yili" also played a role in defending national culture in the Song Dynasty.
Finally, does "Yili" have any value today?The answer is yes.But this is not to say that the system of "Yili" should be restored, but that the reasonable core of "Yili" should be used. Many etiquettes in "Yi Li" are the crystallization of Confucianism's careful research, and many ideas are not out of date.For this precious historical and cultural heritage, we should maintain due respect and summarize it with a scientific attitude for the construction of socialist spiritual civilization.There are ancient meanings in today's rites, but people don't know it; ancient rites can also be used today. This is exactly the subject that we should study seriously like Wang Anshi and Zhu Xi.Regarding the etiquette in "Yili", we will give a more detailed introduction later, so it is omitted here.
作者： 溪山琴况 2005-8-10 21:58 回复此发言 
35 Reply: "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University, is serialized.
"Ancient Chinese Etiquette Civilization" Part [-]
A collection of witty sayings explaining etiquette and righteousness--"Book of Rites"
Among the "Three Rites", the "Book of Rites" was the latest to acquire the status of classics, but it came from behind and became the main school of ritual studies, which has the potential to replace "Yili" and "Zhouli". "Book of Rites" is full of aphorisms, vivid and philosophical, so it is widely welcomed.Whether they are aware of it or not, there are very few Chinese scholars who are not affected by it.
[-]. Completion of "Book of Rites"
The ancients called the texts explaining the classics "Ji", and "Book of Rites" was originally the "Ji" of "Yili". There are two kinds of notes in "Yili", one is the "note" attached to the main text of "Yili", which aims to supplement the ambiguity of the rituals, and does not involve the deep meaning contained in the rituals.Most of the texts are scattered sentences without any connection.The other is a single-line record, each of which is an independent chapter. It includes not only the posthumous record of Confucius' speeches, but also the elucidation of ritual thought, as well as the description of ancient systems. The chapters of the Book of Rites fall into this category.The one-line "record" was very popular during the Warring States Period, but after Qin Huo, it disappeared for a time.
On the occasion of Emperor Jing and Emperor Wu of the Western Han Dynasty, Liu De, the king of Hejian, obtained a batch of "ancient texts and old books before the Qin Dynasty" from the people, including the "Book of Rites", but the number of articles was not mentioned. "Hanshu·Yiwenzhi" has "31 articles in "Ji"", which should be the number of articles in "Book of Rites" obtained by Xian Wang.In the Western Han Dynasty, "Ji" was handed down attached to "Book of Rites", and its nature was similar to what people call reference materials today, so it could not be included in the school officials.At the end of the Western Han Dynasty, when Liu Xin collated the documents of the secret government, he saw only 130 "Ji", but there were 33 "Ming Tang Yin Yang Ji", seven "Confucius Three Dynasties", "Wang Shi Shi Ji" 21, and "Yue Ji". "23 articles, a total of two hundred and fourteen articles.Liu Xin's "Bie Lu" explained the categories of each chapter in "Book of Rites" one by one, such as "belonging to general theory", "belonging to auspicious events", and "belonging to mourning clothes".The "Ji" handed down in the Han Dynasty may not be limited to this number. Therefore, Mr. Hong Ye, who is close to him, said that "the "Li" handed down by scholars in the Han Dynasty has three scriptures, but the records do not count."
Although "Ji" does not have the status of classics, it is still valued by Han Confucians.At the Shiqu Pavilion meeting in the third year of Ganlu Emperor Xuandi (51 BC), Wenren Tonghan and Dai Sheng quoted "Ji" in their speeches.At that time, many scholars had their own selected editions of Ji.After comparison and elimination, two more authoritative editions, "Da Dai Li" and "Xiao Dai Li", were formed in the middle of the Eastern Han Dynasty.Zheng Xuan's "Six Arts Theory" said that Dai De and Dai Sheng's uncle and nephew taught the study of rituals, "the 85 chapters of Dai De's biography "Ji" are also "Da Dai Li".There are 49 chapters in Dai Sheng's biography "Li", so this "Book of Rites" is also true. (Quoted by Kong Yingda's "Book of Rites and Justice") Zheng Xuan didn't mention the relationship between Da Da Dai's "Book of Rites" and the ancient "Ji".Chen Shao, a native of Jin Dynasty, put forward in the "Preface to Zhou Li" that "Xiao Dai Li" was formed by deleting "Da Dai Li": "Dai De deleted 85 ancient rituals to 49, which is called "Da Dai Li" ; The holy deletion of "Da Dai Li" is 49 articles, which is "Xiao Dai Li".In the later Han Dynasty, Ma Rong and Lu Zhi's families studied the similarities and differences of each family, attached the sacred chapters, removed the heavy ones, and put them into practice in the world, which is the "Book of Rites" today. '(cited in "Classic Interpretations and Records") "Sui Shu Jing Ji Zhi" generally followed this theory, but also said that Ma Rong added "Yue Ling", "Ming Tang Wei", "Yue Ji" to "Xiao Dai Li Ji" " and other three articles, so there are only [-] articles.This statement is widely circulated, but there are many loopholes.Qing Dynasty scholars Dai Zhen, Qian Daxin, Shen Qinhan, Chen Shouqi, Mao Qiling, and Hong Ye all refuted it, and their main points can be summarized as follows.
First of all, if it is true, the contents of the two books should be completely different.However, there are "Ai Gongwen" and "Touhu" in the "Book of Rites" of Da Dai and Xiao Dai today.In addition, "Qu Li", "Ritual Vessels", "Sacrifice", "Ji Yi", "Wen Wang Shizi", "Zeng Zi Wen", "Jian Zhuan", "Tan Gong", "Wang Zhi" are "Xiao Dai Ji" "The title of the article, while "Hanshu", "Five Classics, Different Meanings", "Baihutong", "Mao Shi" and other quotations are said to be quoted from "Da Dai Ji".It shows that they are also shared by Da Dai and Xiao Dai in "Book of Rites".
Secondly, "Hanshu Cao Bao Biography" said that Cao Bao's father, Cao Chong, "holds the ceremony of the Qing family" and "biography of 49 chapters of "Book of Rites". 'Qing's Ceremony' is a ritual passed down by Qingpu, a disciple of Houcang.Qingpu and Erdai are contemporaries, and there are already 49 articles about Qingshili. "Book of Later Han·Qiao Xuan Zhuan" said that Dai Sheng's disciple Qiao Ren "wrote 49 chapters of the Book of Rites", indicating that the number of 49 chapters existed before Ma Rong.However, there is "Le Ji" in the "Book of Rites" in Liu Xin's "Bie Lu", which shows that "Le Ji" was not added by Ma Rong.
Again, Da and Xiaodai were from the time of Emperor Wu and Emperor Xuan, and Liu Xin was from the time of Emperor Ai and Emperor Ping.How could Er Dai delete the "Book of Rites" edited by Liu Xin?In addition, most of the words in "Da Dai Ji" can be found in "Xiao Dai Ji", such as "Zeng Zi Da Xiao" can be found in "Ji Yi" in "Xiao Dai Ji"; ". There are also quite similarities between "Chao Shi" and "Employment", "Capability" and "Four Systems of Mourning Clothes".If it is said that Xiao Dai deleted Da Dai in order to "get rid of its heavy burden", this phenomenon cannot be explained.
作者： 溪山琴况 2005-8-10 22:02 回复此发言 
Reply 36: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Xu Shen's "Five Classics" quoted "Ji" many times, but they were not called "Da Dai" or "Xiao Dai", but "Li Dai" or "Da Dai".Mr. Hong Ye believes that there may be "Li Dai Ji" at first, and then "Da Dai Ji".Because of the large number of articles included, it is called "Da Dai Ji". 'Da Dai Li', still say 'enhancing Dai Li'.At the end of the Eastern Han Dynasty, Zheng Xuan wrote "Three Rites Notes", and "Book of Rites" took "Xiao Dai Li", which is today's "Book of Rites".Zheng Xuan was a well-known master of Confucian classics, and "Book of Rites" thus got rid of the vassal status of classics, and jumped into juxtaposition with "Zhou Li" and "Yi Li". Since then, "Da Dai Li" has plummeted. Although Lu Bian of the Northern Zhou Dynasty commented on it, few people passed it on. By the Tang Dynasty, most of it had been lost, with only 39 chapters left.
[-]. Classification and authors of "Book of Rites"
"Book of Rites" has 49 chapters, with complex contents. Kong Yingda's "Book of Rites and Justice" quoted "Zheng Catalog" and divided them into nine categories:
1. Sixteen general chapters: "On the Tan Gong", "Under the Tan Gong", "Li Yun", "Yuzao", "Da Zhuan", "Xue Ji", "Jing Jie", "Ai Gong Wen", "Zhong Niyanju", "Confucius' Idle Residence", "Fangji", "The Doctrine of the Mean", "Shouji", "Ziyi", "Confucianism", "University"
2. Eleven articles on mourning clothes: "Zeng Zi Wen", "Small Notes on Mourning Clothes", "Miscellaneous Notes [-]", "Miscellaneous Notes [-]", "Big Notes on Mourning", "Ask About Mourning", "Fun Questions", "Running for Funeral", "Morning Biography", "Three Years Question", "Four Systems of Mourning Clothes"
3. Seven chapters of auspicious rituals: "Guan Yi", "Hun Yi", "Rural Drinking Yi", "She Yi", "Yan Yi", "Employment Yi", "Touhu"
4. Six chapters on systems: "The First Qu Li", "The Second Qu Li", "The King's System", "Ritual Vessels", "Shao Yi", "Shen Yi"
5. Four articles on sacrificial rites: "Special Sacrifice in the Suburbs", "Sacrifice Law", "Ji Yi", "Ji Tong"
6. Two chapters on yin and yang in Mingtang: "Moon Order" and "Mingtangwei"
7. One article on the method of the son of the world: "Wen Wang Shizi"
8. One article of Zifa: "Internal Rules"
9. Music Notes: "Le Notes"
The 49 articles were not written by one person, and there are quite different opinions among scholars about the author of each article. "Hanshu·Yiwenzhi" etiquette "Ji" 31 [-] chapters" after get off work, Gu Zhizi's note: "The reporter of the school after the Seventies. It is believed that the disciples of Confucianism recorded what they heard, but did not mention the specific author of each article. "Historical Records The Family of Confucius" said that 'Zi Si wrote "The Doctrine of the Mean"'. "Sui Shu·Yue Zhi" quoted Liang Dynasty scholar Shen Yuezhi as saying: ""Yue Ling" is taken from "Lu Shi Chunqiu", "The Doctrine of the Mean", "Biao Ji", "Fang Ji" and "Zi Yi" are all taken from " "Zi Si Zi", "Yue Ji" is taken from "Gongsun Nizi". Kong Yingda said in "Book of Rites and Justice": "The Doctrine of the Mean was written by Zi Siji, and "Ziyi" was written by Gongsun Nizi."Zheng Kangcheng said: "Moon Order", edited by Lu Buwei.Lu Zhiyun: "Royal System" is said to be recorded by Dr. Shi in Chinese.This is the case for the rest of the articles, but it is not possible to know the people who are recorded. '
However, some scholars believe that "The Book of Rites" is a work of the Western Han Dynasty.For example, "Shangguang Yabiao" by Wei Zhangyi of the Three Kingdoms said that "The Book of Rites" was written by Shusun Tong, a native of Lu, and Xu Jian's "Beginners" said that it was written by Hou Cang, a scholar of rites in the Western Han Dynasty.Some scholars believe that the basic material of "Book of Rites" comes from the disciples of the Seventy, but has been processed or messed up by Han Confucianism. I wrote what I heard together, thinking that for this record, future generations have their own gains and losses when they learn Confucianism. "Zhao Kuang's "Chunqiu Jizhuan Compilation Rules" said: "The chapters of "Book of Rites", or written by the last disciples after Confucianism, or privately discussed by Confucianists in the early Han Dynasty, in order to buy gold, are all about "Spring and Autumn". . "He Yisun said in "Eleven Classics Questions and Answers", "Book of Rites" "Confucius said that the 72 sons wrote the records of what they heard and thought, and the records and compilations of the Confucian records in the Qin and Han Dynasties are mostly not the words of Confucius. The son said, 'Those who make more pretense. '
Mr. Shen Congwen, who is close to us, has been engaged in cultural relics work for a long time. He judged the age of "Book of Rites" from the system reflected in the tombs of Zhou, Qin and Han Dynasties.He said: "The system of the tombs issued in the Han Dynasty is inconsistent with the "Book of Rites"; all those in the Spring and Autumn and Warring States periods are proved by the "Book of Rites". It is sufficient to prove that the "Book of Rites" must be It was formed in the Warring States Period, so it should not belong to the Han people. '(quoted on page 176 of "Gu Jiegang's Academic and Cultural Essays") The debate on the author and date of "Book of Rites" has been going on for a long time, and it cannot be settled for a long time.The author believes that the chapters of "Guanyi", "Hunyi", "Xiangjiuyi", "Sheyi", "Yanyi" and "Pinyi" in "Book of Rites" belong to "Jili", and their contents are attached to "Yili"; the chapters belonging to "mourning clothes" and "sacrifice rituals", the content is also consistent with the funeral rituals of "Yili"; therefore their age should be inseparable from "Yili". "Qu Li", "Ritual Vessels", "Shao Yi", "Shen Yi", "Yue Ji", "Nei Ze" and other chapters are believed by scholars to be the works of Confucian disciples. The age of the various chapters of the 'General Theory' has been disputed.
In recent years, a number of Confucian documents have been unearthed from the Chu tomb at No. 1 Guodian, Jingmen, Hubei. Among them, "Ziyi" is basically the same as the current "Book of Rites·Ziyi".In addition, there is an article "Xing Ziming Out", in which the words "Xing Ziming comes out, and fate comes from heaven" are consistent with Zisi's "The Doctrine of the Mean", which means "the destiny is called nature, and the way is called Tao", which proves that Shen Yue '"The Doctrine of the Mean", "Biaoji", "Fangji", and "Ziyi" are all taken from "Zi Si Zi"' is generally credible.Interestingly, the Shanghai Museum bought back a batch of smuggled Chu bamboo books of the Warring States Period from Hong Kong. Among them are not only the chapters "Black Clothes" and "Sex from Pretending to Come Out", but also "Confucius's Idle Life" and "Big Books" in "Book of Rites". The chapter "Wu Wang Jian Yan" in "The Book of Rites".There are many places where the two batches of Chu bamboo books are the same as, similar to, or can corroborate with Da Dai's "Book of Rites".Based on this, it can be inferred that the chapters of "General Theory" should be, as Ban Gu said, "reporters of the post-Seventy Schools" and also documents from the pre-Qin period (Speaking in detail in "Guodian Bamboo Bamboo and the Age of the Book of Rites", published in " Chinese Philosophy, Series 21).
作者： 溪山琴况 2005-8-10 22:02 回复此发言 
Reply 37: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
[-]. The Humanistic Thought of "Book of Rites"
The soul of ritual is the humanistic thought since the Western Zhou Dynasty.Due to the limitation of style, "Yi Li" has almost no reference to the thought that Li intends to express.The "Book of Rites" has made a fairly full discussion on this.The author often highlights the people-oriented standpoint by narrating certain historical events.The writing is vivid, eloquent, and has a strong appeal.The following introduces a few examples of "Tan Gong".
In the Yin Dynasty, the customs of "human sacrifice" (buried with a living person) and "human sacrifice" (with human sacrifices) prevailed.In the Zhou Dynasty, due to the rise of humanism, this custom was suppressed on the whole, but it still existed.Therefore, one of the basic tasks of the Li family is to continue to fight against this barbaric custom.After Chen Ziche Ke, a senior official of the State of Qi, died in the State of Wei, his wife and housekeeper prepared to be buried alive.Chen Zikang, the younger brother of Chen Ziche, went to Weiguo to attend the funeral. After hearing the news, he resolutely opposed it, thinking that "it is inappropriate to be buried as a martyr!" 'In order to stop this behavior, he said to Chen Ziche's wife and housekeeper, if you must use living people to be buried, you are the most suitable candidates!Chen's wife had to give up.Coincidentally, a man named Chen Ganxi asked his son to make a big coffin before he died, and let two maidservants be buried on his left and right sides.After Chen Ganxi's death, his son did not follow his request, saying: "It is inappropriate to be buried as a sacrifice!" This is the attitude of the Li family to the burial.
Rituals are based on human feelings, and the family of rites attaches great importance to the emotions between people, and believes that it is one of the important symbols to judge the gains and losses of politics.In the Song Dynasty, a soldier guarding the city died, and Si Chengzi seldom cried.The spies of the state of Jin went back and reported the situation, thinking that this showed that the ruler of the state of song must have won the hearts of the people, so they must not attack.Confucius admired the spies of Jin State very much, because he understood that the support of the people is the key to the outcome of a war.On the contrary, when Xun Ying, a senior official of the Jin Dynasty, died and had not been buried, Duke Ping of Jin drank and had fun, and had the musician Shi Kuang and his close minister Li Diao accompany him to drink.Du Luo angrily stepped forward to punish Shi Kuang and Li Tiao for not being able to persuade the monarch. Duke Ping of Jin felt ashamed and said that he would always remember Du Gao's advice.This distinct people-oriented standpoint can be seen everywhere in the "Book of Rites", and the caring eyes reach the ordinary people at the lower level.There was a drought in the State of Lu. According to the traditional customs, Duke Mu wanted to expose the wang to the sun. The wang was a disabled person with a curved spine and his face turned to the sky. The ancients believed that the gods took pity on the wang, and they were afraid that the rain would pour into their nostrils, so it didn’t rain. .Later, the witch who was in charge of praying for rain had to be exposed to the sun.The county son criticized Mu Gong for "abuse" and "sparse (colossal)", and stopped this cruel and inhuman behavior.
The Li Family opposes unjust wars, especially the killing of innocents in wars.The army of Wu State invaded Chen State, cut down the trees of Chen State Shrine, and killed the people suffering from infectious diseases.Dazai Xun of Chen State accused, "Since ancient times, armies attacking other countries have not cut down shrine trees, killed sick people, or captured gray-haired old people, in order to show humanity."Now you even kill patients, you can be called "the teacher who kills patients". 'The Li family advocates giving special courtesy to those who devote their lives to defending justice.Wang Ji, a young man from the state of Lu, died fighting to defend his motherland.In ancient times, the death of a minor was called "shang", and those who died were not allowed to perform adult funerals.But the Lu people decided to break the rules and hold a funeral for him.Confucius agreed very much, saying that since he is "capable of fighting to defend the country", he should use the ceremony of adulthood.
The "Book of Rites" reflects the brilliance of the Li family's humanistic care everywhere.The most famous one is the section "Confucius crossing Mount Tai" in "Tan Gong". A woman's father-in-law, husband and son were all killed by tigers, but she still refused to leave the wilderness, because only here is there no tyranny.Confucius said to the students with emotion that "a tyrannical government is fiercer than a tiger".Confucius' words became an ideological weapon for later generations to oppose tyranny and exorbitant taxes.
[-]. Philosophy and Maxims
The book "Book of Rites" also extensively discussed issues such as the essence, theory, and application of rituals. It is rich in philosophy and left a precious ideological resource for future generations.
"Li Yun" generally discusses the origin of rituals and the evolution of ritual systems, and divides the administration of the five emperors and three kings into two stages: "Datong" and "Xiaokang".Confucius' exposition on the world of Datong shows the blueprint of Confucian ideals. Hong Xiuquan, Kang Youwei, Sun Yat-sen, etc. were all influenced by the idea of ​​"the world is the same", and their ideal countries all have the shadow of the world of Datong.
"Yue Ji" is the earliest music theory work in my country. It puts forward that "music comes from the heart", "music comes from the inside, and rituals come from the outside", "music is the harmony of heaven and earth", "the way of sound and political communication", " Le Yi Xiangde' and other important points of view.
"Study Notes" is the earliest systematic description of the educational system, teaching content, and educational theory in my country. It puts forward a series of teaching principles such as the dominant position of teachers in teaching, teaching and learning, teaching in accordance with the time, heuristic teaching, and step-by-step progress.
"Jing Jie" explains the different goals of the six classics in education, "Poetry" teaches people to be gentle and honest, "Book" teaches people to understand and know history, "Le" teaches people to be broad and gentle, "Yi" teaches people to be clean , Subtlety, "Li" teaches people to be respectful, thrifty, and respectful; "Spring and Autumn" teaches people to know the historical style.If the Six Classics are neglected, the people will be foolish, slanderous, extravagant, thieves, annoying, and chaotic.
作者： 溪山琴况 2005-8-10 22:02 回复此发言 
38 Reply: Peng Lin, a professor of history at Tsinghua University, wrote "Ancient Chinese Etiquette and Civilization" and serialized "Royal System". King's law.In this chapter, it describes the systems of the king's conferring titles and salaries, feuding the state and establishing the country, setting up officials and divisions of duties, hunting at the court, mine fields, education and punishment, performance appraisal, taxation and tribute, funerals and sacrifices for the state, selection of scholars for the elderly, and other systems. It is like a complete policy outline.
"Yue Ling" was compiled from the first chapter of the twelfth chapter of "Lu Shi Chunqiu", which not only fully described the astronomy, weather, and phenology of December of a year, but also arranged the four o'clock and twelve months according to the theory of the growth and decline of yin and yang and the intergeneration of the five elements. Government orders, farming.
"Book of Rites" is full of aphorisms that have been passed down through the ages, which are catchy and easy to memorize and quote. This is one of the important reasons why "Book of Rites" can be spread.For example:
Don't be disrespectful, just like thinking, An Ding speech, An Minzai. ("Qu Li")
When you face wealth, don't wait to get it, and when you face trouble, don't try to avoid it. ("Qu Li")
In Chaoyan Dynasty, Chaoyan was inferior to dogs and horses. ("Qu Li")
The way of university lies in Mingde, being close to the people, and ending in perfection. ("the University")
A gentleman is cautious about his independence. ("the University")
Wealthy house, moral body. ("the University")
A gentleman does not lose his footing to others, does not lose his color to others, and does not lose his mouth to others. ("Remarks")
Lip favors but not the truth, resentment and his own body. ("Remarks")
A villain drowns in water, a gentleman drowns in his mouth, and an adult drowns in fame, all of which are desecrated by him. ("Black Clothes")
The people take the king as their heart, and the king takes the people as their body. ("Black Clothes")
Confucianism does not treasure gold and jade, but loyalty and trustworthiness are considered treasures; do not pray for land, but establish righteousness as land, do not pray for a lot of accumulation, and are rich in literature. ("Confucianism")
Be high without facing the depth, be more without adding less. ("Confucianism")
Diligent learning is close to knowledge, hard work is close to benevolence, knowing shame is close to courage. ("The Doctrine")
Everything will be established if it is planned, and it will be destroyed if it is not planned. ("The Doctrine")
A person who is capable of one can do a hundred, and a person who is ten capable can do a thousand. ("The Doctrine")
Learn it well, question it, think it carefully, discern it clearly, and practice it earnestly. ("The Doctrine")
A gentleman respects virtue and asks for learning, is broad and subtle, extremely wise and moderate; learns the new by reviewing the past, and respects propriety with honesty. ("The Doctrine")
A gentleman respects others but despises himself, first others before himself. ("Fang Ji")
If you are good, you will be called others, if you are bad, you will be called yourself. ("Fang Ji")
There is nothing good at etiquette in governing the people in peace. ("Jingjie")
If there is no internal strife, external troubles will never end. ("Miscellaneous Notes")
If you are open but not relaxed, you can be both civil and military.To relax but not to relax, neither civil nor military can do it.One piece and one relaxation, the way of civil and military affairs. ("Miscellaneous Notes")
A gentleman enjoys his way, and a villain enjoys his desire. ("Le Ji")
Jade is not cut, not a device.If people don't learn, they don't know. ("Study Notes")
Teaching is beneficial. ("Study Notes")
The journey of the great road also means that the world is for the public. ("Li Yun")
In ancient China, the ideas and aphorisms in "Book of Rites" were widely known, passed down from generation to generation, and became the criteria for people to conduct themselves and conduct affairs.Even illiterate people can know many aphorisms in "Book of Rites" well, which is the charm of "Book of Rites".
[-]. The Spread and Influence of "Book of Rites"
"Yi Li" and "Zhou Li" are ancient and mysterious in writing, complicated in content, boring and hard to read.The text of "Book of Rites" can often be linked with "Zhou Li" and "Yi Li", and it is considered as a bridge to open up "Zhou Li" and "Yi Li". The original life, down to self-cultivation and family, people's daily use.It can not only distinguish rituals and music strictly, but also study the details of degrees.Therefore, since the Han Dynasty, it has often been liked by scholars.
The great Confucians of the Song Dynasty highly praised the Book of Rites.Cheng Hao thinks that the "Book of Rites" mostly tells the story of the saints, "such as "Le Ji", "Xue Ji", "University", etc., there is nothing to discuss; "Tan Gong", "Biao Ji", "Fang Ji" " and the like are very reasonable, but those who know what to say choose it.Such as "Wang Zhi", "Li Yun", and "Ritual Vessels", their books also convey ancient meanings. Zhu Xi said: "The Rites of the Great Dai is complicated, and its benefits have been picked up by Xiao Dai to make the Book of Rites." 'In fact, it means that "Book of Rites" has concentrated the essence of the ancient text "Ji".Zhu Xi picked up "Qu Li" and other articles, and wrote "Xue Li" [-] chapters, which were included in "Yi Li Jing Chuan Tong Jie".
Ming Confucian Ke Shangqian said that "Qu Li", "Nei Ze" and "Shao Yi" are the titles of "Ancient Rites" and also said: "The four words of "Qu Li" "no disrespect" were actually handed down by ancient emperors motto. ''The teaching of "Nei Ze" is why the former kings established the great relationship between father and son and husband and wife.The way to teach children must have the etiquette of "Shaoyi". '("Qu Li Quan Jing Lei Shi · Preface")
Zhu Sheng said: ""Yi Li" is a classic, and the system of names and objects is recorded; "Book of Rites" conveys its meaning.If there is no biography in ancient times, it is difficult to find the number. It is not like the one whose meaning is known, so that scholars devote all their efforts to seek the meaning of the ancient sages, and understand the rest. Those who set up this subject have to abandon the scriptures and seek biography and also. '("Jingyi Kao" Volume 130 IX)
Yu Ji said that in the book "Book of Rites", "Zengzi and Zisi's Taoism is passed on."If you don't study this, then "Yi", "Poetry", "Book", and "Spring and Autumn" are not easy to learn', and the legacy of Yao, Shun, and the Three Dynasties said, 'There is almost nothing to ask for. '("Jingyi Kao" volume 130 nine).
Emperor Taizong of the Tang Dynasty ordered the son of the country to sacrifice wine, Kong Yingda, etc. to write new compendiums for the five classics such as "Yi", "Poem", "Book", "Li", and "Spring and Autumn" for lectures.Among them, the most striking phenomenon is the replacement of "Yili" with "Book of Rites".Kong Yingda collected the strengths of southern and northern studies, extensively collected old literature, and his poems were rich and elegant, just like casting copper on the mountain and boiling the sea into salt, providing scholars with rich materials.In the Tang Dynasty, the "Nine Classics" was used to select scholars, and the Nine Classics were divided into three classes according to the number of words: "Book of Rites" and "Zuo Zhuan" were the great classics; "Mao Shi", "Zhou Li" and "Gongyang" were the middle classics ; "Book of Changes", "Shangshu", "Yili", and "Ziliang" are small classics.Since "Book of Rites" has fewer characters than "Zuo Zhuan", and its characters are relatively shallow, Confucian scholars often read "Book of Rites" instead of "Zuo Zhuan", which makes "Book of Rites" flourish.Wang Anshi abolished "Yili" in the imperial examination and kept "Book of Rites" as a subject, making the study of "Book of Rites" further overwhelm "Yili".
Another reason for the increasing status of "Book of Rites" is the academic circles' emphasis on "University" and "Doctrine of the Mean".In order to establish the orthodoxy of Confucianism, Han Yu excavated "University" and "The Doctrine of the Mean" from "Book of Rites", and considered them to be equally important "classics" as "Mencius" and "Book of Changes", and became the Taoism of thousands of people. The origin' (Chen Hao's "Book of Rites Collection Shuo Preface").Song Ruchang and Han said, Zhang Zai said: "The Doctrine of the Mean and the Great Learning came from the Holy Gate, and there is no doubt about it." 'Zhu Xi believed that "University" is "the door for beginners to enter morality", and "The Doctrine of the Mean" is "the book that Confucius taught the mind", and he extracted them from "Book of Rites" and called them together with "The Analects of Confucius" and "Mencius". The "Four Books", parallel to the "Six Classics", believe that the heaven and the earth establish a heart, establish a life for the living and the people, inherit the deeds of the former saints, and create peace for all generations.From the second year of Huangqing in the Yuan Dynasty, the subjects of the examination must be set in the "Four Books", and the "Four Books" has become a must-read book for scholars.
The most important work in the study of "Book of Rites" in Song Dynasty is "Book of Rites" by Wei Shi.This book also draws from Zheng Zhu, Kong Shu, and Lu Deming's "Classic Interpretations", collects 140 theories of the four schools, cuts away the overgrown vines, and summarizes the key points. The purport is detailed and measured, refined and rational, and can be understood and fully grasped' ("Book of Rites Collection Shuo Preface").
Chen Mo, a Confucian in the Yuan Dynasty, wrote 12 volumes of "The Book of Rites", which was also called "The Book of Rites of Yunzhuang" because Chen's family name was Yunzhuang.This book is simpler than Wei Shi's book, but it loses most of the ancient meanings.In the 42th year of Yongle in the Ming Dynasty, Hu Guang was ordered to revise the "Five Classics". Among them, "The Book of Rites" collected [-] Confucian theories, which was valued by scholars for a while.
Important works on the study of "Book of Rites" in the Qing Dynasty include "Imperial Book of Rites Yishu", Nalan Xingde's "Supplement to the Book of Rites", Li Guangpo's "Notes on the Book of Rites", Fang Bao's "Analysis of the Book of Rites", Zhu Shi’s Compilation of the Book of Rites, Compilation of the Book of Rites by Zhu Bin, Collection of Comments on the Book of Rites by Sun Xidan, etc.Among them, Sun Xidan's "Book of Rites" is the most accomplished. This book is based on the theories of various schools since the Song and Yuan Dynasties.
作者： 溪山琴况 2005-8-10 22:02 回复此发言 
Reply 42: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●The beginning of crown ceremony: crown ceremony 
"Ancient Chinese Etiquette Civilization" Part [-]
The beginning of crown ceremony: crown ceremony
In the era of ancient clan society, a kind of "Cheng Ding Ceremony" was once popular.Minors in the clan do not need to participate in production, hunting activities, or participate in wars. The clan has the responsibility to nurture and protect them.But after they reach the age of adulthood, the clan will use various methods to test their physique, production, and war skills to determine whether they can obtain the qualifications of full-fledged members of the clan.With the development of society, Cheng Ding Li has disappeared in most areas, but Chinese Confucianism has seen its reasonable core, and processed it into "Guan Li", which is one of the important components of life etiquette. "Rituals" has an article "Scholar's Crown Ceremony", which records in detail the detailed etiquette for the son of a scholar to hold the crown ceremony. "Book of Rites" has an article "Guanyi", explaining the meaning of Guanli.
[-]. Those who are adults will be responsible for the etiquette
The year of the crowning ceremony, that is, the age of entering adulthood, has certain particularities.Confucianism believes that human growth is inseparable from learning, and different age groups have different learning content. "Book of Rites Nei Ze" says that at the age of six, teach numbers and the names of the four directions; , learn from the teacher 'shuji' (character), 'youyi' (etiquette for serving the elders), as well as related ritual chapters and daily coping rhetoric; 13 years old, learn music, recite "Book of Songs", practice weighing After the age of 15, it is called "Cheng Tong", and practice the dance called "Xiang" (martial dance with fighting as props), as well as archery and royal chariot.After seven years of study, that is, at the age of 20, he already has a certain foundation of cultural knowledge, and his blood is strong, his body is mature, and he can face the society independently. word', a coming-of-age ceremony can be held for it at this time.After becoming an adult, you have to enter a higher level of study. The content of the study is specifically recorded in the "Book of Rites Internal Rules".
Now that a person is an adult, why should a ceremony be held?What kind of meaning does it imply? "Book of Rites Guanyi" said: "A person who is an adult will be responsible for the etiquette of the adult."Those who instruct a man to be courteous will act in the manner of being a son of man, a brother of a man, a minister of a man, and a young man.Doing the four things of responsibility to others, is the etiquette not important? It can be seen that this ceremony is held to remind those who perform the crown ceremony: from now on, the "children" who have no responsibility in the family will be transformed into adults who have formally entered the society. , to become a qualified son, a qualified younger brother, a qualified subject, a qualified junior, and various qualified social roles.Only in this way can one be called a human being and qualified to govern others.Therefore, the crown ceremony is "the etiquette to request people with the etiquette of adulthood".
[-]. Divination day and divination guest, so it is also a matter of respecting the crown
Since the crown ceremony is so important, it will have a special embodiment in the ceremony.First of all, the day for holding the crown ceremony should be chosen through divination, and should not be decided arbitrarily.The ritual festival of choosing an auspicious day is called the 'Divine Day'.The reason for choosing an auspicious day for the crowning ceremony is that it is said in "Guanyi" that it is to "seek eternal auspiciousness", and hope that the crowned one will have a good start from now on.
The crown ceremony is the coming-of-age ceremony of the family heir, and it is a major event related to the inheritance and development of the family.Such a solemn ceremony in ancient times must be carried out in the family temple. "Guanyi" explained: "Those who walk in the temple respect things, respect things and dare not be good at things, and dare not be good at things, so they feel inferior and respect their ancestors." 'has the meaning of saluting in the name of the ancestors, which is the meaning of 'crowning and taking a wife must be reported (to the temple)' said in "Book of Rites·Wen Wangshizi".
After the date is confirmed, as the host of the crowning ceremony (the father of the person who will be crowned), he must notify his colleagues and friends three days in advance to invite them to come to watch the ceremony.This ritual is called "Jie Bin", which means to inform and inform.
Once again, the host selects a respectable person from among the notified officials and friends to serve as the guest of honor through the method of divination. This ritual is called "Dui Bin".On the day of the coronation ceremony, the guest of honor must be present, otherwise the ceremony cannot be made. Therefore, once the candidate is confirmed, the host must go to the guest of honor's home to make a special invitation one day in advance.In addition, a "Praiser" is specially invited, that is, an assistant who assists the guest of honor to be crowned.Determining the candidates for the crown day and the guest of honor through divination is a sign of solemnity, so "Guan Yi" said: "The ancients, the crown ceremony, the day of divination, and the guest of honor, so respect the crown."Respecting the crown is the reason why rites are important, and ceremonies are important so it is the foundation of the country. '
Three, three Kami statues, plus success
The main part of the crowning ceremony is that the guest of honor will sequentially add three kinds of crowns, such as black cloth crown, leather bean, and jue bean, to the head of the person who will be crowned.The black cloth crown is actually a piece of black cloth. According to legend, white cloth was used as the crown in ancient times. If it was sacrificed, it would be dyed black, so it is called the black cloth crown. This is the original crown.The black cloth crown is added first in the crown ceremony, in order to educate young people not to forget the hardships of their ancestors in starting a business.The nobles in the Zhou Dynasty no longer wore black cloth crowns in their lives, so they were put aside after the crown ceremony.The second is the Jiapibian. The shape of the Pibian is similar to the melon skin hat of later generations. It is made of white deerskin and worn with court clothes. Its status is higher than that of the black cloth crown.Finally, Juebian is added, "Jue" is the same as "bird", and the material used in Juebian is similar to the color (red and reddish) of the sparrow head, hence the name.The juebian is worn on solemn occasions such as the sacrifice of the monarch of the association, and has the most respected status.Three times crowning, put the most humble black cloth crown at the front, the slightly higher-ranking leather bean next, and put the jue bean at the end. Each time it is more honorable, it is a metaphor that the virtue of the crown can increase day by day. Therefore, "Guanyi" Said: "San Jia Mi Zun, Jia Cheng also." '
作者： 溪山琴况 2005-8-11 19:54 回复此发言 
Reply 43: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Before crowning, the three kinds of crowns are placed in three bamboo vessels, held by three Yousi, and stand down from the second step of the west steps.The crowned person has a special seat in the hall, and its position varies with different identities.The seat of the eldest son is set on the first step, and the seat of the bastard (the eldest son's half-brother and half-brother) is in the north and east of the hall.The halls all face south, and there are east and west steps in front of the hall. The east steps are used exclusively by the host to go up and down the hall, so they are called the main steps, also known as 阼 steps; the west steps are for guests to go up and down the hall, so they are called guest steps. "Rituals · Shiguanli" said: "The son of the son is crowned by the aunt, and he is also replaced by his writing." ''Zhu'' means to show, ''dai'' means to replace, and above the rank is the master's position. Let the eldest son be crowned here, in order to highlight that he is qualified to replace his father's position in the family in the future.
Before the crowning, the praiser combs the hair of the crowner, and then wraps the hair with silk to make all preparations.In order to show cleanliness, the honorable guest must first go to the west steps to wash his hands, then go up to the hall and sit down in front of the crowned person, straighten the silk wrapped around the head of the crowned person with his own hands, then get up, and walk down a step from the west steps, from the Yousi took the black cloth crown from his hand, walked to the seat of the crowned person, first corrected his appearance, and then delivered a congratulatory speech: "The month and day are very auspicious, and now we will crown you."Abandon your childish heart and cultivate your adult virtue carefully.May you have a long and auspicious life, and increase your blessings. "Zhu Bi, personally put on the black cloth crown for him.Then the assistant fastens the crown tassel for the crown.The crowned person enters the room, takes off his clothes, puts on the Xuanduan clothes matching the black cloth crown, and leaves the room, facing south, to show to the guests.
The etiquette of the two-plus and three-plus ceremonies is basically the same, except that when crowning for the second time, the guest of honor has to walk down two steps from the west steps; Yuji of Jueben stands in a different position.In addition, the congratulations for each coronation are slightly changed, but the meaning is the same. It is nothing more than encouraging the coroners to abandon their childhood playfulness and laziness, and establish the ambition to cultivate morality and career.This is the heartfelt wish of the predecessors for the champion, and it is an important part of adult education.After the congratulations, the winners must answer.After each coronation, the crowned person has to enter the room and change into the corresponding clothes, and then go out of the room to show the guests.
It is not difficult to find that one of the important contents of the crown ceremony is to educate the body, color, and rhetoric, which have deep meanings. "Guanyi" said: "The beginning of etiquette and righteousness lies in the integrity, appearance, and rhetoric."The body is upright, the color is uniform, the speech is smooth, and then the etiquette and righteousness are prepared, so that the ruler and ministers are upright, father and son, and elders and children.The monarch and ministers are upright, father and son are relatives, elders and children are reconciled, and then propriety and righteousness are established. 'The reason why human beings are distinguished from beasts is that they understand etiquette, and etiquette is based on correct appearance, dignified expression, and submissive speech.To be responsible for the ceremony of adulthood, we must first start with the education of body, color, and eloquence. Only in this way, the praiser and the honorable guest will take the trouble to comb his hair, straighten the silk scarf, and let him show his appearance. "Guanyi" says that "the crown is the beginning of ritual", which is exactly what it means.Liu Xiang said in "Shuo Yuan" that the meaning of the crown ceremony lies in "cultivating virtue in the heart, and being polite outside". Its gaze seems to be feared by others, isn't it also majestic but not fierce? 'It can be said that it has won its purpose.
After the ceremony of the three additions is completed, the ceremony of the winner of the crown of wine will be held.The seat of the winner is on the west side of the room door in the hall. The guests of honor toast the winner with wine and give a congratulatory speech: "The sweet wine is mellow, and the best preserved wine is fragrant."Please bow down to Shouji and sacrifice preserved wine and wine to establish your blessings.Inheriting the blessings of heaven, I will never forget my long life. The crowned person drinks wine according to the prescribed etiquette, then gets up and leaves the table, and thanks the principal guest for the successful completion of the crown ceremony, and the principal guest returns the salute.
Fourth, it is the way to become an adult.
The ancients had surnames, first names, and characters. For example, Du Fu's surname was Du, his name was Fu, and his character was Zimei.Zhuge Liang's surname was Zhuge, his name was Liang, and his courtesy name was Kongming.According to the "Book of Rites Nei Ze", in ancient times, a child was three months old and was held by his mother to see his father. The father named it "cough (hai)", which means holding the child's right hand and holding it with his index finger. Scratch his chin lightly, calling it a name. After 20 years, when the child grows up, the guest of honor will give him another name at the crowning ceremony.
In order to show respect for the name given by the father, the name is taken outside the name.In ancient social interactions, only the elders could call the younger by their first names.Between the same generation, and the younger generation should address the elders with words to show respect, otherwise it is impolite.That is to say, "words" are used by adults in communication, so "Guanyi" says: "Siguan and words are the way of adults." '
There is a strict ceremony for the guest of honor to choose the word for the crown.Zhengbin went down the hall from the west steps, and stood at the place facing the west, facing east.The host came down from the east steps and stood at the place facing the east sequence, facing east.The crowned one stands on the east side under the west steps, facing south.The guest of honor took the name of the crown and gave a congratulatory speech: "The etiquette is complete. On this auspicious day of the good month, announce your name."Your watch is extremely beautiful, and should be owned by a handsome man.Blessings come when they are suitable, may you keep them forever.Your name is 'Bo Moufu'. In the Zhou Dynasty, the first word indicates the ranking, and is represented by Bo, Zhong, Shu, and Ji, depending on the situation; the last word "Fu", or "father", is a respectful title for men; the middle "character" , is generally related to the meaning of the name, such as Kongqiu, the word Zhongnifu, Zhong is the ranking, Ni corresponds to Qiu, Qiu is a hill, and Ni is Nishan, which is the place where Confucius was born.The last character can be omitted, so Confucius' characters can usually be called Zhongni.
作者： 溪山琴况 2005-8-11 19:54 回复此发言 
Reply 44: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
At present, few people in the mainland of my country take characters anymore, but in overseas Chinese areas, as well as cultural people in Han cultural circles such as South Korea and Japan, the practice of taking characters is still popular.
[-]. Meet the venerable and the elders with the courtesy of adults
After the coronation ceremony is over, the crowned person will meet the relevant elders.First go down the hall from the west steps, turn east, go out of the east wall of the court, face north, meet the mother who is waiting here, and offer dried meat to show respect.After accepting the mother's obeisance, she was ready to leave. The crowned person gave her obeisance, and the mother obeisance again.During this process, the crowned son, who is a son, only bows to his mother once, while his mother bows twice. Lost, but still preserved in Korea.
The winner went to see his relatives standing under the hall.The relatives salute the crowned one again, and the crowned one salutes in return.Then go out of the temple gate, enter the dormitory gate, and go to see my aunt and sister. The etiquette is the same as that of seeing my mother.The person who wears the crown pays homage to his mother, brother, etc., which means that he will meet at home with the etiquette of adults. Therefore, "Guan Yi" says: "When you see your mother, you will be worshiped by your mother; if you see your brother, you will be worshiped by your brother. '
The winner went home and took off his royal uniform, put on a black crown, a black head, and a bird-colored knee cap, held a pheasant in his hand, and went to see the monarch.When meeting, you should put the pheasant on the ground, and you can't hand it to the king, because giving and receiving by hand is the etiquette between the venerable and the venerable.After the ceremony, I will go to see Doctor Qing and Mr. Xiang respectively.The so-called "Mr. Xiang" refers to the doctor Qing who retired and returned to his hometown.This is the first time for the crowned person to visit the monarch, the township doctor, and the township gentleman as an adult, so "Guanyi" says: "Xuanguan and Xuanduan are deeply attached to the king, so I will see the township doctor and the township gentleman with sincerity, and see it as an adult." . '
After the champion has paid his respects to the elders, the master rewards the honorable guest with wine, which is a gift of offering.The so-called "a gift of offering" includes offering, wine, and reward, that is, the host first toasts to the guest (offering), the guest pays homage to the host with wine (酒), the host drinks first, then pours the wine and then respects the host (reward).In order to express his gratitude to Zhengbin, the host presented him with five pieces of silk and two pieces of deerskin.The coronation ceremony is over, the guest of honor takes his leave, the host sends it outside the door, bows again, and sends someone to deliver the gift box containing the meat to the guest of honor's home.
When the township doctor and the township gentleman receive the crowned person, they must teach the crowned person.How to teach is not mentioned in "Scholar Crown Ceremony".Fortunately, "Guoyu·Jinyu" has detailed records of Zhao Wenzi's visit to Zhuqing after the crowning ceremony, which can make up for the lack of "Shi Guanli".Zhao Wenzi first went to see Luan Wuzi (Luan Shu), and Wuzi said: "I once worked with your father Zhao Shuo. He is a bit flashy. I hope you will pay attention to pragmatism in the future." I went to see Fan Wenzi (Fan Xie) again, and Wenzi said, "From now on, you must know how to guard against fear."A virtuous person is always more cautious when he is favored, and only a person who is not virtuous will be extravagant because of the grace. ’ I went to see Han Xianzi (Han Jue) again, and Xianzi said: ‘Remember!From the beginning of your adulthood, you should be good, and you must continue to move from good to better, so that bad things can't get close to you.If you can't be good at the beginning, and keep going from bad to even more bad, then good will have nothing to do with you.Like the growth of vegetation, things always follow each other.A person's crown is like a palace with walls, which must be repaired frequently.Other than that, what more can I say? ’ I went to see Zhi Wuzi (Xun Yu) again, and Wuzi said: ‘My child, remember: can you forget the literary talent of your great-grandfather Zhao Chengzi and the loyalty of your grandfather Zhao Xuanzi!Children should remember: with the loyalty of Zhao Xuanzi and the literary talents of Zhao Chengzi, there is no failure to serve the monarch. ’ Finally, I went to see Zhang Meng and narrated the teachings of the previous few. Zhang Meng said: ‘They are so good!If you follow Luan Shu's words, you can reach the realm taught by Fan Xie, carry forward Han Jue's warnings, and achieve Consummation in the future.It will be fine if you keep in mind what Zhifu said.This is the Yin virtue of the former king nourishing you! 'The close relationship between crown ceremony and education can be seen here.
[-]. Crown ceremony in ancient society
The Zhou Dynasty implemented a patriarchal system centered on the inheritance system of the eldest son. When the reigning emperor passed away, the eldest son could succeed to the throne regardless of his age.However, as long as the new king who ascends the throne is not an adult, he cannot be in charge of the court.For example, when King Wu of Zhou passed away, King Cheng was still in his infancy. Although he was in charge of the great unification, he did not have the ability to govern himself, so he could only be regent by Duke Zhou.It was not until King Cheng became an adult that the Duke of Zhou returned to power.The reason is simple, minors do not have the capital of the south.Another example is that Yingzheng became the king of Qin at the age of 13. According to "Historical Records: The Chronicle of the First Emperor", it was not until Siyou in April nine years later, that is, at the age of 22, that he "crowned and brought a sword" and began to rule in person.It can be seen that for the emperor, the crown ceremony has special significance.Not only that, ordinary scholars are not allowed to hold important official positions if they do not perform the crown ceremony.According to "Book of the Later Han Dynasty Zhou Fang Biography", Zhou Fang was a 16-year-old official in the county.The ancestors visited Runan, summoned the history of the rafters to test the scriptures, and saw that Zhou Fang was "especially able to recite", and wanted to worship him as the Shou Cheng.Zhou Fang couldn't follow his orders because he hadn't performed the crown ceremony yet.
作者： 溪山琴况 2005-8-11 19:54 回复此发言 
Reply 45: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The Western Han Dynasty attached great importance to the crown ceremony of the emperor.According to "Hanshu·Huidi Benji", when Emperor Hui of the Han Dynasty held the coronation ceremony, he once announced "pardon the world".Later, there were people who were given titles because of the crown prince's ceremony. According to "Hanshu·Jingdi Benji", in the first month of the third year after Emperor Jingdi, "The crown prince crowned the people and gave the people the title of the father and the latter."According to "
According to the Book of Han, Emperor Zhao's Benji, in the fourth year of Yuanfeng, Emperor Zhao added the crown, "to the princes, kings, prime ministers, generals, princes, clans, down to the officials and people, gold, silk, cattle and wine.Give below two thousand stones and the people of the world.Don't accept oral tax for four or five years.Those who did not enter the Bu Geng Fu three years ago will not be accepted.Make the world drunk for five days'.It's like a festival celebrated by the whole world.
In order to distinguish it from the crown ceremony of his ministers, the crown ceremony of Emperor Han Zhao also specially wrote the crown speech.According to "Natural History" ("Continued Hanshu·Etiquette" Notes and Citations), its crown speech is: "Your Majesty will show the glory of the first emperor, to inherit the emperor's Jialu, and to enshrine the auspicious day of mid-spring, and to spread respect for the road." The state of the country, led by the rest of the spirit of Baifu, began to add the uniform of Zhaoming, push away the young ambitions of Chongru, accumulate the virtues of civil and military, Suqin the Qing temple of the ancestors, within Liuhe, there is no Mengde, Yongyong and Tian Wuji. 'This is the beginning of another crown speech written by later emperors.
Ma Fang, the second son of General Fubo Ma Yuan in the Eastern Han Dynasty, served as a Weiwei during Suzong's time, and his son Ma Ju often followed him.According to "Hou Han Shu Ma Fang Zhuan", in the first month of the sixth year of Suzong, Ma Ju year and Guan's age, he was specially appointed as the servant of Huangmen.Su Zong went to the lower hall of Zhangtai and said, "Chen Dingzu, come to the crown yourself."It is a pity that this is the only record in the history books that the emperor visited his courtiers to crown the ceremony.
From the Southern and Northern Dynasties to the Sui and Tang Dynasties, the crown ceremony was once abolished.In his letter to Wei Zhongli, Liu Zongyuan said, "Crown ceremonies have not been practiced for hundreds of years." Zhao Wenzi saw the story of Luan Shu and others, and went to court the next day, hoping that all the officials could teach him something.After arriving in the outer court, Sun's Jianhu said to the Qing Shi: "A certain son has finished his crown." ” Unexpectedly, all the officials were puzzled, and Jing Zhaoyin and Zheng Shu stood up and said, “What does this have to do with me? The Minister of Civil and Military Affairs burst out laughing.It can be seen that the ministers of the imperial court no longer know what the crown ceremony is.
From the Tang Dynasty to the Song Dynasty, the crown ceremony of the official rank was learned from the etiquette of the scholar, and as for the crown system, the crown system was used from the first rank to the fifth rank, and three additions were all used.For the sixth grade, use Juebian for the third grade. ("Ming Ji Li"), it can be seen that in the Tang and Song Dynasties, crown ceremonies were implemented among high-ranking officials, and different crowns were added according to the rank of the rank.
Some scholar-bureaucrats in the Song Dynasty felt that Buddhist culture was a strong impact on the public level, resulting in the rapid loss of inherent culture, and advocated the implementation of crowns, weddings, funerals, sacrifices and other rituals in the whole society, so as to promote the Confucian cultural tradition.Sima Guang said sadly: "The crown ceremony has been abolished for a long time."In modern times, human feelings have been particularly frivolous, and giving birth to a child is like drinking milk.It has been added with a towel and hat, and some officials may get it for the purpose of making public uniforms.Those who are over ten years old and still have the horns are fresh.He is responsible for the actions of the four, how can he know it?Therefore, they are often stupid from childhood to adulthood, because they don't know how to become adults. '(quoted in "Zhu Zi's Family Rituals") believes that the abolition of the crown ceremony will make people frivolous, and they will not know how to be an adult since childhood, which will cause serious social problems.Therefore, Sima Guang formulated the ceremony of the crown ceremony in his "Shu Yi", stipulating that if a man is 20 to [-] years old, as long as his parents have no funeral beyond the deadline, he can perform the crown ceremony.In order to adapt to the changing times, Sima Guang simplified the "Shi Guan Li" in "Yi Li" to make it easy for the public to grasp.In addition, according to the living customs at that time, the three crowns were modified: adding a towel at the beginning, adding a hat at the second time, and adding a furrow three times. "Zhu Zi's Family Rituals" followed the main rituals of Sima Guang's "Shu Yi", but set the year of the crown as a man's [-]th to [-]th year, and put forward corresponding requirements in terms of knowledge, "If a gentleman who is honest and good at the ancients, Once his son is over fifteen years old, he can master the "Book of Filial Piety" and "The Analects of Confucius", and have a rough understanding of etiquette and righteousness, and then crown him, this is very beautiful'.
Cheng Yi also strongly advocated the crown ceremony, thinking that 'if the crown ceremony is abolished, there will be no adults in the world'. According to "Zuo Zhuan Nine Years of Duke Xiang", when Jin Yugong hosted a banquet for Lu Xianggong, he asked about Lu Xianggong's age, and Ji Wuzi said that he was only 12 years old.Some people cited this example and advocated that the crown age be advanced to 12 years old, but Cheng Yi firmly opposed it, saying: "This is impossible."The crown is responsible for people, and 12 years is not the time to be responsible. He thinks that since he has been crowned, he must be responsible for adult affairs, otherwise it will become a false ceremony; if he cannot be responsible for adult affairs after the crown ceremony, he will not be expected to become an adult throughout his life. Therefore, "Although the son of heaven and princes, It must also be crowned at twenty. '("Ercheng's Suicide Notes Mr. Yichuan's Words [-]")
According to "History of Ming Dynasty", the first year of Ming Hongwu ordered the crown ceremony, from the emperor, the crown prince, the prince, the officials, and the common people, all formulated the etiquette of the crown ceremony. There are many records of crown ceremony, which shows that the tradition of crown ceremony is still maintained among members of the royal family. ("History of Ming Dynasty Li Zhi VIII") It can be seen that few officials and civilians perform crown ceremonies.After the Qing Dynasty entered the Central Plains, the etiquette system promulgated by the government changed a lot. Although there was still the title of the Five Rites, the crown ceremony, which had long been the "most important gift", no longer appeared in the list of "Jiali".
[-]. Women's ceremonies
In ancient times, men had crown ceremony, while women had Ji ceremony. "Book of Rites · Qu Li" said: "Women Xu married, Ji Erzi." 'It can be seen that women hold a ceremony to take the table characters after Xu's marriage.Jili's age is younger than Guanli's. "Book of Rites Miscellaneous Notes" says: "Women are promised to marry in ten or five years, and Ji is a character." 'In this case, the age of Xu's marriage is 15 years old.If a woman has not promised to marry for a long time, she can deal with it flexibly. Zheng Xuan's commentary in "Book of Rites Nei Ze" said: "If she is not allowed to marry, she will be twenty years old." The etiquette of Jili is not recorded in literature, and most scholars believe that it should be similar to Guanli.
In the Song Dynasty, in order to promote Confucian culture, some scholars constructed the ceremonies for scholars and common women. Sima Guang's "Shu Yi" and "Zhu Zi's Family Rituals" have special ceremonies. "Shu Yi", the woman Xu married, Ji.The hostess and the guests perform their rituals.The Ji ceremony is performed in the middle hall, and the deacons use the women's maids and concubines in the family to act.On the back of the table, set the headgear and ornaments on the Zhuozi, and the crown is placed on the plate, covered with a handkerchief, and the deacon will hold it.The host welcomes the guests inside the middle gate.After the guest's congratulatory speech, add a crown and hairpin to it, those who praise it will give it jewelry, and those who bow to it will be suitable for the house and changed to wear the back.Since Ji, the people who visit him are limited to his father, mothers, aunts, brothers and sisters.The rest of the rituals are the same as the men's crown ceremony. The rites in "Zhu Zi's Family Rituals" are roughly the same as those in "Shu Yi".When a woman promises to marry, she can perform the ritual ceremony.If you are fifteen years old, even if you are not promised to marry, you can still perform the Ji ceremony.The tea ceremony is hosted by the mother.The guests are abstained three days before the ceremony, and the guests are reserved one day before, and the guests are chosen from among the married women who are virtuous and courteous.The furnishings are arranged in the nave.Jueming, Chen Fu, such as crown ceremony.In sequence, the housewife is like the master.When the guests arrive, the housewife welcomes them in and ascends to the hall.The guests are those who will add a crown to the hairpin, suitable for the house, and wear the back.Take the word for the ji.Those who get the hairpin see the elders, and the last guest of honor. The etiquette is the same as that of the crown ceremony.
The princess's ceremony is not detailed in the literature. The "Crown Ceremony" in "Zhenghe Wuli Xinyi" does not mention it, but "Song History" has it. The emperor came to the inner hall in person.There are no records of Jili in the Ming Dynasty.
作者： 溪山琴况 2005-8-11 19:54 回复此发言 
Reply 46: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●Good combination of two surnames: wedding 
"Ancient Chinese Etiquette Civilization" No. [-]
Two Surnames: Weddings
In ancient times, after the crown ceremony, a man was eligible for marriage. "Rituals" has an article "Shihun Li", which records the wedding ceremony of the pre-Qin scholars; "Book of Rites" has an article "Hunyi", which discusses the humanistic connotation of weddings.The two documents are the main materials for us to understand and study weddings in the pre-Qin period.The wedding involves the quality and stability of the marriage of the two surnames, as well as the prosperity of the clan. Therefore, "Hunyi" says: "The people who are married will use the best of the two surnames, and they will serve the ancestral temple at the top, and they will be passed on to future generations. Therefore, the gentleman attaches great importance to it. '
[-]. The meaning of marriage
The beginning of the combination of the sexes is the basis for the reproduction of the race, so it is a common phenomenon in the animal kingdom.However, why is it that only the combination of the sexes of human beings needs to go through various forms of "rituals"?This is the first question that needs to be answered.
Before human beings entered the civilized era, they had experienced the stage of promiscuous marriage and "knowing the mother but not the father".With the enlightenment of the people's wisdom, people found that not only the result of promiscuous marriages, not only greatly increased the number of mentally handicapped or sick children in the ethnic group, but also caused confusion in the relationship between ethics and ethics. "Book of Rites · Qu Li" said: "Husband Wei is rude to animals, so father and son gather together."That's why the sages did it to teach people as rituals.Make people polite and know that they are different from animals. 'In order to put an end to such backward phenomena as 'father and son gathering together' (father and son use the same sex to mate), the 'sage' made various restrictions on the union of the opposite sex, keeping humans away from beasts.
Rituals are based on human feelings, temperament is dominated by men and women, and human sexual instincts are difficult to control spontaneously. In order to guide people to correctly grasp the relationship between men and women, so that the way of temperament will last forever, Confucianism formulated the rituals of marriage.Only women who have gone through the ceremony of marriage can become their spouses; for other women, they must abide by the great defense of men and women, so "Book of Rites · Jingjie" said: "The ceremony of a faint marriage, so the difference between men and women is also clear."Therefore, if the rites of involuntary marriage are abolished, the way of husband and wife will be bitter and the crimes of adultery will be many. '
Confucianism pays special attention to the ceremony of marriage, and has made various theoretical explanations.The first is the significance of ethical philosophy.Confucianism regards man as the law of heaven, and all things in nature are transformed from the sun of heaven and the yin of earth.Men and women are the yin and yang poles of society, and the origin of hundreds of millions of human beings. "Zhouyi·Xu Gua Zhuan": "There are heaven and earth, and then there are all things; there are all things, and then there are men and women; there are men and women, and then there are couples; there are couples, and then there are father and son; ; There are ups and downs, and then there are mistakes in etiquette and righteousness. 'All human relationships in human society, such as monarch and minister, father and son, etc., are derived from the union of husband and wife.This is consistent with the combination of yin and yang in nature to produce the four seasons and all things.In this sense, husband and wife are the foundation of human relations, the "beginning of all generations" ("Book of Rites·Jiao Special Sacrifice"), and the wedding is "the foundation of ritual" ("Hunyi").
The second is the significance of stabilizing the country. "Historical Records A Family of Foreign Relatives" said that since ancient times, the gains and losses of emperors in politics are often related to the quality of their spouses.Yin Zhixing also thought that he was arrogant, and Zhou also killed Da.Zhou Zhixing also used Jiang Yuan and Da Ren, and You Wang's bird was also obsessed with Bao Si', the classics of the saints are all headed by the way of couples,' "Yi" is based on Qiankun, "Poetry" begins with "Guanju", and "Book" is beautiful Li Jiang, "Spring and Autumn" ridiculed not personally welcome.When husband and wife, human nature is great. 'Therefore, in ancient China, the marriage between the emperor and the empress had the significance of setting an example for the world. "Hunyi" said: "The relationship between the son of heaven and the queen is like the relationship between the sun and the moon, and the relationship between Yin and Yang. 'In the Confucian classics, governing the world is, in the final analysis, governing the people of men and women, so there is a natural division of labor between the Son of Heaven and the Empress. The job; the orderly teaching becomes the custom, the external and the internal are harmonious, and the country is governed. This is called Shengde. 'So in the setting of official positions, there is an equal relationship between the two: the emperor established six officials, three lords and nine ministers, 27 doctors, 81 Yuanshi, and the sixth palace, three wives, nine concubines, 27 wives, and 81 royal wives , It’s just that the former listens to external governance, and the latter listens to internal governance.Confucianism regards the yang way and yin virtue, the harmony between external governance and internal duties, which arise from men and women, as the symbol of the perfect governance of virtue.The Imperial Palace in Ming and Qing Dynasties was named Qianqing Palace after the place where the emperor lived, and Kunning Palace after that, which is obviously a symbol of yin and yang in the world.
[-]. Marriage Proposal and Engagement
From "Rituals·Shihun Li", we can know that when a scholar marries a wife, he has to go through six main rituals, which are called "six rituals", including Nacai, asking for names, accepting auspiciousness, accepting Zheng, asking for a date, and welcoming in person.The first five rituals are relatively simple, and the core content is to agree on marriage.
'Nacai', later called 'marriage proposal', Cai means to choose, to choose, is a modest way for a woman to mean that her own daughter is just one of the objects chosen by the man's family.The man's family first invites a matchmaker to the woman's house to propose marriage, and after getting the promise, they send an envoy to the woman's house to deliver a speech and present a gift—geese.If the bride's family agrees to discuss marriage, they will accept the gift.
作者： 溪山琴况 2005-8-11 19:58 回复此发言 
Reply 47: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Here are a few ideas.First of all, when discussing marriage in ancient times, a man and a woman must go through a matchmaker or messenger to meet each other, and they cannot contact each other directly. So raise a sense of shame'. "The Book of Songs·Qi Feng·Nanshan" said, "How to take a wife?"It can be seen that this has become a common trend, and it is also a manifestation of oriental women's shyness.On the contrary, if a man and a woman make a private decision for life, they will be ridiculed by the family and the society. "Mencius Teng Wen Gong Xia" said: "If you don't wait for the orders of your parents or the words of the matchmaker, you will peep at each other through the gaps and follow each other over the wall. The people of the country practice it. '
Secondly, the wedding is a major event for the succession of the family, so it has to go through various procedures to show its solemnity.Moreover, the five rituals of Nacai, Wenming, Naji, Nazheng, and Invitation are all held in the woman's temple (father's temple), and it is necessary to set up a seat for the father's god in your temple just like serving the living. As well as the number of offerings, it contains the meaning of obeying the orders of the ancestral temple, and it is also an expression of respect for its affairs.
Thirdly, in addition to Nayu, in the other five ceremonies of the Six Rites, the gifts brought by the envoys from the men’s family to the women’s family are wild geese. This also injected new etiquette. "Bai Hu Tong" said: "Choose it at any time and go north and south without losing its integrity. It is clear that it is not time to seize women."It is also a bird that follows the sun, and the wife obeys the husband's righteousness.Also take the flying to form a row, and stop to form a row. The ceremony of marriage is clear, the elder and the younger are in order, and there is no crossing over. ' Giving new symbolism to an ancient custom.
After accepting the gift, the envoy goes out of the temple gate, but does not go home. Later, he enters the gate of the woman's house again to "ask the name", that is, ask the woman's mother's surname, so as to understand the blood relationship of the other party and avoid the situation of marriage with the same surname.Married with the same surname, the offspring cannot prosper. "Zuo Zhuan" in the 23rd year of Duke Xi, Zheng Shuzhan said: "Men and women have the same surname, so they are not born in the same family." "Zuo Zhuan" in the first year of Zhaogong, Zichan said: "The internal officials are not as good as the same surname, and they will not reproduce."If the beauty is exhausted first, then diseases will arise from each other, so the gentleman hates it.Therefore, "Zhi" says: If you buy a concubine and don't know her surname, you can tell it. 'Avoiding same-surname marriage and inbreeding is to maintain the eugenics of the ethnic group and it is a manifestation of social progress.
Judging from the pre-Qin literature, marriage with the same surname has become the marriage law in the society of the Zhou Dynasty. Marrying a wife with the same surname is a violation of etiquette and will be criticized by public opinion. Here is a very famous example.In the 12th year of Duke Ai of Lu, on Jiachen in the fifth month of the summer, Duke Zhao's wife, Mencius, died.Mencius's surname is Wu, so it should be called "Wu Mencius's death", but "Spring and Autumn" is written as "Mencius's death". What is the reason? "Zuo Zhuan" said, "Gong Zhao married Wu, so the surname is not written." "Biography of Gongyang" and "Biography of Guliang" also say that it is taboo to marry the same surname.It means that the State of Wu is a descendant of Zhou Taibo and has the same surname as the State of Lu.Zhaogong violated the rule of "not marrying a wife with the same surname". It is rude to marry Wu Mencius as his wife.Out of the consideration of being taboo for the venerable, the surname "Wu" is hidden, and only "Mencius" is called.Confucius was also very angry when he mentioned this incident, saying, "The king married Wu and had the same surname, so he was called Wu Mencius."The king knows the propriety, but no one knows the propriety'! ("The Analects of Confucius Shuer")
After the man's family knows the woman's surname, he will do divination. If he gets a good omen, he will send an envoy to the woman's family to report it, which is called 'Naji'.After hearing the news, the master replied modestly: "The little girl can't be educated, and I'm afraid she won't be able to match the Zunfu."But since it has been a good omen, my family also has this auspiciousness, so I dare not refuse. '
'Nayu' is equivalent to engagement in later generations, and Zheng means success, and the marriage relationship between the two parties is thus determined.The betrothal gift sent when accepting the levy was five pieces of black and brown silk, and two buckskins.
The man's family selects the wedding date through divination, and in order to show respect for the woman's family, they send messengers to the woman's family to ask for a designated wedding date. This ritual is called 'invitation period'.The hostess said modestly: "It's better for the husband's family to decide." 'So, the messenger told the woman's family the auspicious day that had already been decided.
Three, welcome
Qinying, now called Yingqin, is the core of the wedding.The above-mentioned five ceremonies including "Nacai" are all carried out by the man's side sending envoys to the woman's home, and all of them are performed in the morning; only the bridegroom goes to the woman's home in person, and the time is at "twilight".Why do you have to be in the dark when you marry a wife?There is a reason for this.In ancient times, "Hun" is the relative concept of time to "Dan", which refers to two and a half quarters after sunset (the ancients divided the length of a day into 100 quarters, today it is divided into 96 quarters, and the length of one quarter is very close).According to research by Liang Qichao, Guo Moruo and other scholars, getting married in the dark is a relic of the custom of snatching marriages in ancient times, because snatching marriages needs the cover of night. There is such a passage in Shangjiu of "Yi·Gui Gua": "See the hog bear Tu, a car carrying ghosts, the arc of opening first, and the arc of talking later, bandits and bandits are married." The general idea is that someone was walking at night and saw a hog lying on the road and a car with many ghosts on it, so he drew his bow and wanted to shoot.After a closer look, it was not a ghost but a human being, so he relaxed his bow and did not shoot.If you look closely, it's not bandits, but people who came here for the marriage.Liang Qichao and others believe that what is recorded in "Guai Gua" is actually the snatching of marriages in the clan era.With the progress of the times, the custom of snatching marriages has disappeared, but the habit of getting married in the dark has been preserved, while Confucianism has endowed a new philosophical interpretation: the groom goes to the bride's house to welcome the bride, and the bride follows to the husband's house, which contains Yang. The meaning of going to the yin is that when the yin and yang are handed over when the time is dark, so it is said, "If you must be fainted, take the meaning of yin coming and yang going." '(Zheng Xuan's "Three Rites Catalog") The new son-in-law came when he was in the dark, so it was called "faint" (
In the pre-Qin literature, it was written as 'faint', and in later generations it was written as 'marriage'); the bride went away because of it, so it was called 'marriage'.This is the origin of the term 'marriage' in later generations.
作者： 溪山琴况 2005-8-11 19:58 回复此发言 
Reply 48: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
One of the important tasks of a wedding is to choose a master for the family. This role is not only to care for the husband and teach the children, but also to serve the elderly. Possessing the virtue of 'Women's obedience' is related to the stability and prosperity of the family. "Hunyi" said: "It is the old woman who is ready, and then the internal harmony, and then the family can last for a long time." 'For this reason, a woman must receive education on 'Women's obedience' from a female teacher three months before she gets married. The place is in the palace or the clan. Women's appearance (look), women's work (silk and hemp) and other subjects prepare for all aspects of life after marriage.After the teaching is completed, a sacrificial offering should be held in the ancestral temple, and the offerings should use fish, algae and other water objects representing the Yin species.
Before the bridegroom set off to greet the bride, the father taught: 'Go and meet your wife to inherit our clan affairs.Encourage and guide her to act respectfully, so as to inherit the virtues of our forefathers.Your words and deeds must be regular. ’ The son replied: ‘Yes, I am afraid that I am not competent, but I dare not forget my father’s admonition. The groom went to the bride's house in a painted car, and the entourage took two auxiliary cars. The servants held candles and cleared the way for lighting in front of the horses.
The women's family set up seats for the gods of the ancestors in your temple, and on the right side there are tables for the gods to rely on.Wearing hair accessories, the bride stands facing south in the room, waiting for her husband to arrive.Tom stands to the right of the bride.The dowry stands behind the bride.When the groom arrives at the door, the bride's father goes out to meet him and guide him in.After going to the hall, the bride's father stood on the steps facing west, and the mother stood outside the room facing south.In front of the east room, the bridegroom bows and kowtows to his father-in-law facing north, then walks down the west steps and goes out.The daughter left the room and followed the groom down the west steps. At this time, the father standing on the steps warned his daughter: "Remember to be respectful and respectful. From morning to night, don't go against the will of your father-in-law and mother-in-law!" ' And give clothes, hairpins and other things to support the ring, so that she can think about the present when she sees things in the future, and she will never forget them.The mother fastened a small belt and a scarf to her daughter, and warned: "Work hard, be cautious, and abide by women's morals day and night!" The concubine sent her to the door, tied her a silk bag for holding a scarf, and warned, "obey your parents respectfully."Don't make mistakes day and night, look at this silk sac often, and you won't forget your parents' warning! The bride boarded the car to welcome her, and Mu put on a smock for her to avoid wind and dust.The bridegroom drives forward, and after the wheels turn three times, the coachman will drive instead of the bridegroom.The groom goes home first in his own painted car, and then waits for the bride outside the house.
The 'six rituals' of weddings continued until the Tang Dynasty.In the Song Dynasty, the "Six Ceremonies" were simplified into three rituals: Nacai, Nabi (equivalent to Naji in ancient rituals), and personal greetings, which continued until the Qing Dynasty.Confucianism believes that yang moves and yin is quiet, and women are shy, so men must take the initiative to marry a wife.This idea has become one of the common psychological stereotypes and cultural characteristics of Chinese people.No matter how the times change, the greeting has always been widely observed as the most important etiquette in a wedding.From "Zuo Zhuan" and other documents, we can know that during the Spring and Autumn Period, the two countries often married each other when they were friendly.Since the personal reception cannot go deep into the country of the other party, the team of the woman sending the marriage can only be sent to the border. Even if the man is a prince, he must go to the border to marry. This is a higher level of personal greeting.Today's weddings in our country have undergone great changes, and the appearance of ancient rituals has almost disappeared, but the form of personal greetings is still tenaciously preserved.Whether it is the mainland, Hong Kong or Taiwan, or the Chinese living all over the world, no matter whether the groom is aware of it or not, he will personally go to the bride's house to greet the bride on the big day.The wealthy groom uses a fleet of high-end cars to greet his relatives, while the poor groom uses a bicycle or a donkey. The tools are different, but the connotation is the same.This is one of the typical examples that ancient rituals can be used today, or that ancient rituals are preserved in today's rituals.
Four, get married
The new house is located in the groom's bedroom.The waiters alternately poured water for the groom and the bride to wash their hands, and the congratulators arranged the first meal for the newlyweds.The arrangement of seats and meals for the newlyweds is as shown in the figure below
The ancient people's eating customs are somewhat similar to today's meal system, where each person has one serving of various foods.Therefore, before the banquet of the bride and groom, the staple foods of millet and millet, as well as sauces for seasoning, 菹 (pickled mallow vegetables), 醢 (snail sauce), and 湆 (broth) each have a portion.But the situation of the wedding is a little special. There is only one piece of fish zu, ton zu and wax (dried whole rabbit) zu, which is placed between the meals of the two for the bride and groom to eat together. This arrangement is called " A total prison and food', 'prison' refers to the food in Zu or Zu.
As can be seen from the picture above, the first meal of newlyweds is very simple.Eating is of a ceremonial nature, and eating is not much. The praiser moves the millet to the bridegroom and the bride's table, and gives them the lungs and spine of the dolphin.The couple eat millet first, then drink the broth, and then eat the sauce with their fingers. This process is called "one meal".A total of three times, called 'three meals'.In ancient rituals, three meals are full, and the ritual of eating is over.The ancients wanted to "酳" after a meal, that is, to rinse the mouth with wine, which is not only to clean the mouth, but also has the effect of food safety. '关' has three times and is called '三关'.In the wedding ceremony, the wine vessels of the three types are used for the first two times, and for the last time.The so-called 卺 is a scoop made by splitting the gourd in half, and the couple each holds a piece and drinks it.This arrangement is called 'drinking together'.
作者： 溪山琴况 2005-8-11 19:58 回复此发言 
Reply 49: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
From strangers to close relatives, there must be an excess in rituals.Eating together in a prison and drinking together are meant to embody the meaning of a couple as one and loving each other. "Hunyi" said: "We eat together in the prison, and drink together in the house, so we fit together with the same respect and inferiority, so we can be close to each other." 'In today's wedding, there is an almost indispensable program when the guests make a new house, which is to let the groom and the bride bite the same candy or the same apple together, which also means that the couple will become one body from now on.This is exactly the legacy of "eating in prison together, drinking together in the same room", but the parties involved are not aware of it.
Five, meet uncle
The last important ceremony of the wedding is to meet the uncle, which is a major event involving the transfer of family management rights.Uncle is the name for father-in-law and mother-in-law in ancient times.In the early morning of the second day of the wedding, the bride gets up early to take a bath, and after getting dressed, she visits her father-in-law and mother-in-law as a bride.The father-in-law improvises on the steps of the house as the master, and the mother-in-law impromptus on the west side outside the door as the master.The bride holds a bamboo basket filled with dates and chestnuts, and the handle is covered with a towel. She goes up the hall from the west steps to the father-in-law's seat to pay her respects. After the ceremony, she puts the bamboo basket on the table.The father-in-law kissed the bamboo basket to show that he accepted the gift.The bride went to the mother-in-law's table to pay her respects, and then put another bamboo basket containing dried meat on the table.The mother-in-law raised the bamboo basket to show that she accepted the gift.Then, on behalf of the parents-in-law, the praisers salute the bride with wine, expressing their acceptance of the bride as an official member of the family.Afterwards, the bride 'feeds special dolphin' to her parents-in-law, that is, presents a cooked piglet.After the piglets are split left and right, they are first put into the tripod together, taken out before eating, and placed on the zu of the father-in-law and mother-in-law respectively.Giving special dolphins means that the bride begins to honor her parents-in-law with the etiquette of a daughter-in-law.Finally, the parents-in-law set meals for the bride, as well as Yousi and others from the bride's family, and gave gifts.After the ceremony, the parents-in-law go down the hall from the west steps, and the bride goes down from the east steps. This contains the meaning of "representing", indicating that the bride has since replaced her mother-in-law as the housewife of the house.
If the parents-in-law have passed away when they get married, they can only worship the parents-in-law with the etiquette of "drinking dishes" when offering sacrifices in the ancestral temple.The Zhou people practiced sacrifices in four seasons, spring, summer, autumn and winter, with one sacrifice per season, so sacrifices were performed every three months.After the bride passes through the door, she will meet a priest within three months.Therefore, the sacrifice of libation dishes must be within three months of marriage. This is what "Shihun Li" said: "If there is no uncle or aunt, then the wife will be the libation dish in March." 'In the Song Dynasty, people believed that the time between seeing temples in March was too long, so the "Zhuzi Family Rituals" was changed to three days, and it became a fixed frame and passed down to later generations.
Six, several characteristics of ancient wedding
There are many differences or similarities between ancient weddings and today's weddings, and the following is a brief introduction.
It can be seen from "Shihun Li" that pre-Qin weddings were quite simple. Not only did the couples get married with only a few dishes, but also there were no rituals for celebration and celebration. Compared with today's weddings that compete for luxury and wealth, the contrast is very sharp. "Book of Rites · Suburb Special Sacrifice" said: "There is no need for music in the evening ceremony, and the meaning of the shadows."Le, Yang Qi also. ’ Explained with the meaning of yin and yang; he also said: ‘If there is no congratulations in the evening ceremony, the order of people is also. It is believed that wedding is a marriage between different surnames, the purpose is to multiply the clan, every family has it, everyone must go through it, so there is no joy to congratulate, no joy to celebrate. "Book of Rites Zeng Ziwen" quoted Confucius as saying: "In a married woman's house, candles are kept burning for three nights, thinking about separation."Take (marry) a wife's house, do not have fun for three days, and miss your heirs. 'It means that when the wife's family leaves because of her daughter's marriage, the parents miss it and have no intention of joy; while the husband's family will replace the old mother's position in the family because of the marriage of a bride, so it is unavoidable to mourn and have no intention of joy.However, since the Han Dynasty, weddings have been developing towards extravagance.According to "Hanshu·Xuandi Benji", in the autumn of the second year of Wufeng, Emperor Xuan issued an edict saying, "The ceremony of a faint marriage is the one with the greatest human relations."There is a meeting of wine and food, so there are rituals and music." It is a "strict prohibition" to accuse some officials of "forbidding people to marry and not having wine and food to congratulate them".Since then, the wedding standards of emperors and royal family members have continued to rise.In the Tang Dynasty, even the folks used weddings as extravagant extravagance, and the government used the "Shihun Li" as a rule to intervene, but the effect was not great.
Newlyweds have no special attire.The groom wears a Juebian suit, and the lower garment is a dark color with black borders.The bride wears hair accessories and a pure black dress with black borders.All clothes are black.Even the cars used by the bride and groom are black.This is completely different from the ethos of later generations who like big red and big colors in weddings.
Also, the bride does not have a 'hijab'.Du You's "Tong Dian" "worshiping women for three days to discuss the importance of women" said that in social turmoil or major changes, but it coincides with a good day for marriage, and both parties are eager to get married, the ceremony can be flexible, The head of the family, and the husband's hair, because of worshiping uncles and aunts, he became a woman. The 'gauze' covering the bride's head is somewhat similar to the hijab of later generations, but it is an expedient method under special circumstances and is very polite.
"Shi Shuo Xin Yu·False Deceit" says that the cousin of Wen Qiao, a Jin native, entrusts Wen Qiao to find a husband for her daughter.A few days later, Wen Qiao said that he had already found someone, and that his background and family background were no lower than his own.During the wedding, the bride pushed aside the gauze fan with her hands and found that the groom was Wen Qiao.This is the origin of the term 'Que Fan'.Ping Buqing in the Qing Dynasty said in "Xia Wai Duan Du": "In ancient weddings, the servants used gauze fans to cover the bride, and the fans said to turn off the fans." "The poem "Gift to a Wife for the Son of Huanghou" written by Yu Xin in the Southern and Northern Dynasties said: "In the account of the cup, but in front of the bed." 'It is also an allusion to using Wen Qiao to marry a wife.
By the Tang Dynasty, fans had become a common etiquette. "Zizhi Tongjian" records that in the second year of Jinglong, Emperor Zhongzong of Tang Dynasty, he married Dou Cong, the doctor of history: "The servants lead candle cages, barriers, and golden hazel fans. From the west corridor, there are people behind the fan." After the two sat facing each other, Zhongzong ordered Dou Cong to recite several poems on the fan, and after the fan was removed, the flower was easily taken out. ’ Hu Sansheng’s note said: ‘On the eve of marriage in the Tang Dynasty, there were poems reminding makeup and fans. 'The bride waits until the groom writes the fan poem before removing the fan that covers her face, which is indeed very interesting for a literati wedding, which also shows the prosperity of Tang Dynasty poetry.Tang Fengyin's "Feng Shi Hearing and Seeing Notes" said: "In modern marriages, there are things like disabled cars, getting off a son-in-law, but fanning and watching flowers and candles." ''From the royal family to the common people, everything is the same. '
It was not until the Song Dynasty that the hijab like today appeared.Volume [-] of Wu Zimu's "Meng Liang Lu" in the Song Dynasty records that at the wedding, a woman with both good fortune and longevity was invited to lift the bride's hijab with a weighing pole or a spinning shuttle.Later, the hijab was lifted by the groom himself.
Since the pre-Qin period, the utensils used in weddings have surpassed the phenomenon of identity. For example, the ink carts used by scholars to welcome relatives are the carts of doctors; the geese used as meeting gifts are also the specifications of doctors.Zheng Xuan interpreted this phenomenon as 'shesheng', which means that on special occasions like weddings, slightly offside behavior is allowed.Later, "Shesheng" became a custom and has been passed down for thousands of years. Even if the groom is a commoner, he can wear a gauze hat and official uniform on the wedding day. Everyone can call him "groom officer".As for cars, sedans and the like, let alone.In today's weddings, the bride is not only picked up by a luxury car such as a Cadillac or a limousine taken by the head of government or a wealthy man, but can even live in a "presidential suite".
作者： 溪山琴况 2005-8-11 19:58 回复此发言 
Reply 50: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●Reciprocity: Reciprocity between scholars 
Ancient Chinese Etiquette Civilization No. [-]
Reciprocity: Reciprocity between scholars
Meeting and meeting people is the most common phenomenon in life.In ancient China, when knowledgeable people met, they could not just pat on the shoulder and get a condom, but they had to go through quite stylized etiquette to express their inner sincerity. "Rituals" has an article "Meeting Rituals of Scholars", which describes the etiquette for the first time when a scholar who has entered an official position meets a scholar with a similar position, as well as the miscellaneous rituals for the encounter between nobles. "Book of Rites·Qu Li" said: "Li people are inferior and respect others." 'It means that the so-called propriety is to show respect to others through self-humility.This concept is very prominent in "Meeting Rituals of Scholars". The etiquette seems a little trivial, but it exudes an elegant atmosphere.
[-]. If you don’t show sincerity, you dare not see the venerable
It is a very solemn thing for a taxi who has just entered an official position to meet another taxi with a similar position.They are strangers to each other, and it is not known whether the other party is willing to meet. If you rush to the other party's home to ask for a meeting, it will be considered imposing on others, which is impolite.Or although the other party will not refuse to meet, but the time is inconvenient, the uninvited guest will make the host at a loss, which is also a sign of impoliteness.Therefore, the intention of seeking a meeting must be conveyed in advance through the "general order person".
In ancient etiquette, people who are of equal status to each other can "resist against courtesy"; only when there is a difference in status between each other, it is necessary to pass the words through the other party's servants. The son of heaven talks, but can only send messages through the deacons under his rank.When a scholar goes to see another scholar, his status is equal, and he can sit on an equal footing, but the seeker still speaks and acts with an inferiority complex, and conveys information through the "commander" to express his low self-esteem and humility.This method is commonly used in letters. For example, when writing letters to friends, each other’s identities and ages are similar, but in order to show respect for the other party, write “Mr. You can only ask his book boy to forward it.Or write "Mr. So-and-so bowed down" to express the meaning of being superior and inferior.Similar expressions are still used by some literati today.
After obtaining the consent of the host, the party seeking a meeting should bring a "Zhi" (meeting gift) to visit. This is a solemn way, so "Scholar Meeting Rituals" says "If you don't show sincerity, you dare not meet" .Pheasants (pheasants) are used as gifts when scholars meet with scholars. Since pheasants cannot reproduce, they are usually dead pheasants.If it happens to be hot summer, dry pheasant should be used to prevent odor.
The reason why the ancients used pheasants as a gift for scholars to meet each other is full of meaning. "Baihu Tong" explained: "A scholar who regards a pheasant as his true love should not be tempted to eat it, but to be intimidated by it. He must die and cannot live. Acting prestige, keeping integrity and selfishness, improper transfer. It can be seen that the scholars at that time used the pheasant as a gift, taking the characteristics of the pheasant not being tempted, not afraid of deterrence, and preferring death to surrender, as a metaphor for their own integrity.
For the convenience of writing, we refer to the seeker as the 'guest' and the other party as the 'master'.When the guests arrive at the gate of the host's house, they should not meet the host directly, but have to talk to the host through the "exile" (the person who assists the host to salute).The words of each other are extremely humble and have a fixed rhetorical format.Bin said: "A certain person has always wanted to come to see him, but he has no chance to get there."Today, the general finally let me come with your order. 'The status of the two parties is equal, and it is a condescending performance for the other party to come to see you in person, and it is a show of arrogance if you directly let the guests come in to meet, so the host should "please come back" and invite the guests to come back, so that you can visit the door, the host said : 'Someone please convey to you the wish to meet you.Unexpectedly, you condescend to come first today, you really dare not be so, please go back to Zunfu first, someone will go to see you right away. The guest said that he would still meet here, and said: "Someone really dare not take your order, so please give me this." ’ At this time, the master should humbly ‘please return’ and say: ‘This person is definitely not hypocritical, please return to the Zunfu first, and this person will go to see him immediately. Bin said: "Someone is not hypocritical, so ask again." 'After the guest once again expressed his desire to meet here, the host agreed to receive the guest.
But the guest comes from sincerity, and Zhizhi is the etiquette to show respect to the host. If the host "accepts" without refusal, it is also a show of arrogance, so the host wants to "say goodbye" to show humility. The host said : 'Since someone has repeatedly declined and could not get your permission, he should immediately go out to greet him.But I heard that you came here with sincerity, and I really dare not accept it. I would like to thank you for your gift. Bin said: "If someone comes without a gift, he dare not meet the person he respects." ’ At this time, the host wants to ‘resign again’, saying: ‘A certain person really does not dare to take this great gift, so I would like to thank you again. ” Bin said: “If a person does not show respect with a gift, he would not dare to come to see him, so he asked again to accept it. 'After the resignation, the host can formally agree to receive the guests.The master said: "A certain person refused repeatedly but could not get your permission, how dare he respectfully obey!" '
作者： 溪山琴况 2005-8-11 20:01 回复此发言 
Reply 51: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
So, the host went out the door to meet the guests, and performed the ritual of salutation.Bin answered with the ceremony of salutation.The host bows to invite the guests to enter, and he enters from the right side of the door first.Bin holds the pheasant and enters from the left side of the door.Both the guest and the host first perform the ceremony of acceptance.The guest confers the gift, and the host receives the gift after praying again, and the guest also pays the gift again.
After the ceremony, Bin went out.The host asks the guest to convey the hope of talking to the guests.Bin Nai returned to meet his master, and Xu Bi withdrew.The host sends the guests to the gate and pays another salute.
Two, come and go, indecent
After the host invites back, invites back again, bids farewell, bids farewell again, then accepts, meets and sees off guests. From the perspective of today's people, the etiquette of meeting is over.Ancient rituals are not the case. "Book of Rites · Qu Li" said: "Li Shang reciprocity."To go but not to come is not proper; to come but not to go is not proper. 'Ancient etiquette pays attention to reciprocity, and only unilateral behavior is not a ritual.Since the other party condescends to come, you should pay a return visit, otherwise it is still a manifestation of arrogance.After the host and the guest meet each other, the etiquette of meeting is considered complete.The reason why it is called "Scholar Meeting Ceremony" instead of "Scholar Meeting Ceremony" is exactly what it means.
The return visit time is usually the next day after the other party's visit.On the day of the return visit, the identities of host and guest changed, the host yesterday became the guest, and the guest became the host.The return visitor holds the pheasant brought by the guest yesterday, and comes to the gate of the host's house, and talks to the host through the bridesmaid, saying: "Yesterday, I condescend to visit our house so that someone can visit."Please allow someone to return the pheasant to the dying man. 'Guests don't say 'I will return my sincerity to you', but say 'I will return it to your general', which is an expression of self-esteem and humility.The master said: "We have already met each other, and I dare not bother you to come here. I would like to thank you." Bin said: "A certain person is humble and dare not ask to see the respected master, but only hopes to return the pheasant to the man who is about to die." The master said: "A certain person has already met yesterday, and he dare not bother you again, so thank you again." Bin said: "A certain person did not dare to disturb you by returning the pheasant, so he asked to see the general again." ’ The master replied: ‘A certain person has repeatedly declined but could not get your permission. How dare you not respectfully obey? 'After obtaining the master's consent, Bin Zhizhi entered the door, and the master bowed to the guest again and accepted the Zhi.Bin out.The host sends the guests to the gate and pays another salute.
So far, we can find that the ancient people's persistent meeting is just a way to express their inner respect and loyalty, and there is no obscene motive in it.Scholars make friends by virtue, not by money.Only in this way, the recipient should return the gift to the other party on the next day, otherwise there will be suspicion of greed for money. It is really the so-called "gentlemen's friendship is as light as water".In today's increasingly commercialized interpersonal relationship, gifts are often given to each other. The gift giver is polite on the surface, but in his heart he hopes that the other party will give him some kind of convenience, and he has no sincerity and respect; The giving and receiving of gifts has completely changed.
The tradition of reciprocity still persists in modern society. Here is a well-known example. In 1925, Tsinghua University decided to hire Mr. Wang Guowei as the tutor of the Academy of Chinese Studies.At first, in the name of the principal Cao Yunxiang, a letter of appointment was sent to Mr. Wang Guowei.Mr. Wu Mi believes that it is imprudent and disrespectful to invite a master like Wang Guowei with a letter of appointment.Therefore, Mr. Wu Mi personally went to Mr. Wang Guowei's home, bowed three times, and then conveyed the principal's intention of hiring.Seeing that he was very respectful, Mr. Wang decided to apply for the job, and not long after, he paid a return visit to Mr. Wu Mi's home.Mr. Wang Guowei is familiar with traditional etiquette, so he handles things very appropriately.
The principle of equal treatment between scholars can be extended to various relationships such as official to official, prince to prince, and country to country.From "Zuo Zhuan", we can know that during the Spring and Autumn Period, the exchanges between countries also followed the principle of equality.In today's international diplomatic affairs, state-to-state reciprocity is one of the principles of communication between countries in the world. For example, the president of country A visits country B, and the president of country B must return to country A at an appropriate time. The courtesy received by each other is also the same. Reciprocity, and this principle has been established in our country as early as the pre-Qin period.
[-]. Miscellaneous rituals for exchanges between scholars, officials, and monarchs
In addition to recording the etiquette of meeting between scholars, "Meeting Rituals of Scholars" also records the rituals of scholars meeting officials, officials meeting each other, and officials meeting the monarch, etc., which will help us further understand the etiquette of the aristocracy. Communication etiquette, briefly introduced below.
There is a difference in status between a scholar and a doctor, so the etiquette for meeting each other is also different.When a scholar visits a doctor for the first time, the doctor does not need to greet him outside the door.After the priest arrives, just pay a respectful salute after he enters the door.When the scholar left, the doctor said goodbye with the ceremony of salutation, but it didn't have to be sent to the gate like the way when the scholars met each other.
When people of different identities meet, how the high-status party will deal with the other party's "sacrifice" is a very complicated issue, which needs to be determined according to the specific situation.The scholar offered his best wishes to the doctor, but the doctor still could not accept the gift after three "resignations".The reason is that for two parties with equal status (such as a scholar and a scholar), the host can accept the sincerity from the guest, but he must return the sincerity when he returns; The dedication of the ministers does not need to pay a return visit and return the sincerity.The relationship between a doctor and a scholar is not the same. If you do not return the visit and return the invitation after receiving the invitation, you will be suspected of being a tyrant; Its Zhi'.
作者： 溪山琴况 2005-8-11 20:01 回复此发言 
Reply 52: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
If the guest once served as a retainer in the doctor's house, that is, the so-called "old minister", after entering the house, the guest should put the gift on the ground first, and then pay respects to the host.The master replied with a salute.The guests offer their sincerity, because the relationship between each other is extraordinary, so the doctor can accept it with a modest resignation once, saying: "A certain person can't get permission to thank you for your gift, and dare not thank you again." ’ But after the guests go out, the host wants to send someone to return the gift to the guest at the door, saying: ‘The host asked someone to return the gift to you. ’ The guest replied: ‘A certain person has already paid his respects and visited the master, so he cannot accept your request. The exile said: "The master told me:" There must be no hypocrisy in returning gifts. 'So please accept it. Bin replied: "A certain person is just a lowly private minister of the master, how dare the master return the gift of a guest, so thank you again!" The exile said: "A certain person was ordered by the master to handle this matter, and he dare not lie to you. Please accept it again!" ’ Bin replied: ‘A certain person has repeatedly declined thanks but could not get approval, how dare he refuse to follow his orders? 'So I bowed again and accepted the gift.
If a minister from a foreign country comes to see the monarch, since he is not his own minister, the etiquette is different.After the two parties saluted, the expatriate was ordered to return the sincerity to the guest. He could not say the words of the recipient, but only returned the sincerity: "The widow sent someone to return the sincerity." Bin can't say resignation, but can only say: "If you don't want to be your minister, how dare you resign." ’ So I kowtowed again and accepted the gift.
Pheasants cannot be used as a gift for meeting between doctors, it is a gift for scholars to meet.What to use as a sincere heart depends on the rank and status of the doctor.If it is the first time that the next doctor meets, use a goose as a heart.The body of the goose is wrapped in cloth with painted patterns, and the feet are tied with ropes.The way of holding the goose is the same as when the scholars meet each other, with the head of the goose facing left.If it is the first meeting between the senior officials, the lamb will be the sincerity.The body of the sheep is wrapped in cloth with painted patterns, and the four feet are tied in twos. The rope must be crossed on the back of the sheep and then returned to the chest to tie a knot.When holding it, the sheep's head faces to the left, and the way of holding it is the same as that of holding the yu during the yu offering ceremony in autumn.The etiquette of meeting a doctor is the same as that of a scholar meeting, but the Zhi used is different.
When the emperor is in court or at rest, the ministers do not have to be persistent in seeking to see him, but the new minister must be persistent when meeting the monarch for the first time.When a new minister walks into the hall of the monarch, his appearance should be more respectful.
When a scholar-bureaucrat sees the emperor for the first time, he must first put his heart on the ground, and then bow and kowtow.The monarch usually does not salute his ministers, because it is the first time they meet, so they have to salute.
In ancient times, the kings came to the countryside due to patrolling and hunting. When they met the common people, the common people treated them with owls. When they went to see the king, they didn't have to look like the nobles.
[-]. Miscellaneous Rituals of Yan Seeing the Monarch
There is a formal etiquette for scholar-bureaucrats and the monarch to meet at court.After retiring from the court, privately meeting the monarch (referred to as "Yan Jian" in literature), the etiquette is not as complicated as that in the court, but there are also rules that must be followed.The position of the monarch and ministers at the time of Yan Jian was also based on the position of the monarch facing south.If the monarch is not standing facing south, you should salute in the direction of the monarch's due east or due west, and you can't just salute in the oblique direction just because the monarch's orientation is not correct.When the monarch is in the hall, there are no strict rules on which steps the ministers should take. The steps that the monarch is close to go up to the hall.
When the nobles meet each other, the topics of discussion and the manner in which they speak also belong to the scope of etiquette, from which we can get a glimpse of the rest of the etiquette of the talkers.Anyone who speaks to the monarch, instead of answering the monarch's questions, must wait for the monarch to sit down before speaking.The topics to talk about in leisure time vary with different objects, but they are all conducive to improving morality and morality: with the monarch, you should talk about how to use the subordinates; with the high officials, you should talk about how to serve the emperor; , should talk about how to educate disciples; with young people, you should talk about how to be filial to your father and brother; with ordinary people, you should talk about how to behave in the world with loyalty and kindness;
When addressing elders, the direction of the line of sight is very important.If the gaze is higher than the opponent's face, it will appear arrogant; if the gaze is too low, below the opponent's belt, it will appear sad; if the gaze wanders, it will appear careless.When talking with Dr. Qing, at the beginning, the eyes should fall on the other person's face, observe his complexion, and see if he can speak; after speaking, the eyes should move to the other person's chest to show respect and give the other person time to think; After pausing for a while, move your gaze to the other person's face to see if the other person has accepted your opinion; during the whole process, don't change your body and appearance casually.The same is true for the other high officials sitting here.If you are talking to your father, because the relationship is very close, you don't have to be too cautious, and your eyes can wander slightly.If the father doesn't speak anymore, the eyes should fall on the parts that move first when he walks: his feet when he is standing, and his knees when he is sitting.
If you are sitting by the side of a doctor or a sage in the country, you should observe their body reactions at any time in order to take corresponding actions.If the doctor Qing or the sage yawns, stretches his waist from time to time, and asks what time it is, then he should tell him about the dinner preparation so that he can eat at the right time.If the doctor Qing or the sage keeps changing his posture on the seat, indicating that he is tired, he can ask to leave at this time.If you are sitting with you at night, and the doctor or sage asks the time of the clock and drum, or uses scallions and other spicy vegetables for supper to relieve your difficulties, it means that he is tired, and you can ask to leave at this time.
If the monarch gives the soldiers a meal together, the monarch must first perform a sacrifice before eating.According to the etiquette, before offering sacrifices, the chief minister should taste the food on behalf of the monarch. If the chief minister is not present, the scholar should taste the food on his behalf, and then taste all kinds of dishes, drink drinks, and then wait for the order of the monarch.The monarch ordered to start eating, and then formally eat.If there is a steward who tastes the food on his behalf, he must wait until the monarch starts to eat before eating.If the monarch bestows wine on his ministers, the minister should leave the table, bow and kowtow to the monarch again, take over the wine, and then go to the table to offer sacrifices, drink the wine from the wine, and wait until the monarch also drinks the wine from the wine , and then give the wine bar to the praiser.After leaving the banquet, when you go to the hall, you have to kneel to get your shoes, and then go to the hidden place to put them on.The monarch wants to get up and see him off, saying: "Please don't get up for me, otherwise, the minister dare not say goodbye." 'If the monarch comes down to see him off, he dares not turn around and say goodbye, and goes straight out.If the guest is a doctor, he can say goodbye to the monarch. When the doctor gets up and leaves the table, the monarch gets up;In these three ceremonies, the doctor can say goodbye to the monarch.
If there are retired officials or serving ministers who come to see a certain scholar because of their admiration for their virtues, due to the huge difference in status and age, the scholar will refuse to express his daring.If they insist on meeting, they should say: "Someone has no virtue and can let you humiliate us, but you can't get your permission to sincerely thank him, so he can only go to see him immediately." ’ So I went out and paid homage to him first.
If the doctor is not on the order of the king, but because of private affairs, the address must be different. The exile is not allowed to call him someone who is a widow, but can only call him by his name.If a senior official is sent as an envoy by the order of the king, the expatriate can call him "the old man of the widowed king" to the other party.Anyone who claims to be humble in front of the king must be humble, and the scholar-bureaucrats are collectively called "subordinates"; retired officials, if they live in the country, call themselves "the ministers of the market", and those who live in the wild call themselves "the ministers of the straw grass"; 'The minister of thorn grass'.If they are scholars from other countries, they call themselves 'foreign officials'.
When meeting the monarch, every gesture of hand and foot must reflect the respect and solemnity in the heart.For example, if you go to meet the monarch with coins and silk in your hand, you should be careful not to walk too fast. The closer you get to the monarch, the more respectful your appearance should be.When holding a jade vessel to meet the monarch, one should walk slowly and slowly, dragging one’s front foot and keeping one’s heel on the ground, so as not to accidentally break the jade vessel.
作者： 溪山琴况 2005-8-11 20:01 回复此发言 
Reply 53: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●I look at the countryside, and I know the Yiyi of the kingly way: the etiquette of drinking wine in the countryside 
Ancient Chinese Etiquette Civilization No.12
I look at the countryside, and I know the changes of kingly ways: the etiquette of drinking wine in the countryside
The village drinking ceremony began in the Zhou Dynasty. At first, it was just a way of gathering for the villagers. Confucianism infused it with the idea of ​​respecting the virtuous and providing for the elderly, so that the people of the same village were educated when they feasted and gathered.After the Qin and Han Dynasties, the township drinking rituals have been used by the scholar-officials for a long time. It was not until the 23rd year of Daoguang that the Qing government decided to allocate the expenses of the township drinking rituals to military pay, and it was ordered to be abolished. It has been followed for about 3000 years. had a profound impact.
[-]. Bing Xingxian and Neng: The Township Drinking Ceremony held in Xiangxue
According to "Zhou Li", the emperor's residence is the capital, and the distance within a hundred miles from the capital is called the suburbs.The suburbs of a hundred miles are divided into six townships, and the townships are divided into five levels of administrative units such as state, party, clan, Lu, and Bi.The specific number of private households is that five families are the ratio; five ratios are Lu, 25 families in one Lu; There are [-] households; the five prefectures are townships, and each township has [-] households.The chiefs of the administrative regions at all levels are the township doctor, the governor, the party leader, the clan teacher, the Luxu, and the chief.The administrative divisions of the vassal states are the same, but there are only three townships.
In the Zhou Dynasty education system seen in the book of rites, there are township schools and prefecture schools.The rural school is called "Xiang", and the state school is called "Xiang".The teachers of Xiangxue are called 'Mr. Xiang', and they are held by officials who have returned to their hometowns from 'zhishi' (equivalent to today's retirement).Those who were Chinese doctors before becoming official are called "father teachers", and those who are scholars are called "young teachers".
Township school recruits students from the township school, and after three years of study, they are called 'Bachelors'.Every three years in the first month, each township will have a "big competition", that is, to elect the most capable scholars among the scholars and recommend them to the emperor or princes for the appointment of the country. , Examining its virtues and practicing Taoism to promote the sages and capable people'.In order to show respect, the township doctor must first drink wine with the virtuous and talented in the township learning record (or preface) as the master, in order to advocate the atmosphere of respecting talents, which is the township drinking ceremony.This kind of system is called "Bin Xing" in "Zhou Li·Da Si Tu", and "Xing" means "Xingju"; "Bin Xing" means promoting talents and honoring them. "Rituals: Township Drinking Ceremony" records the township drinking ceremony presided over by the township doctor of Hou State. "Book of Rites" has an article "Rural Drinking Rituals", which explains the etiquette and righteousness of rural drinking rituals held in Xiangxue and Zhouxue.
The main etiquettes of rural drinking rituals are: seeking guests, welcoming guests, presenting guests, entertaining guests, travel rewards, no counting jazz music, and returning guests to pay homage, etc.Confucius said: "I look at the village, and I know the changes of the king's way." 'The 'Xiang' mentioned by Confucius refers to the drinking ceremony in the village; 'Yi Yi' is the repetition of the word 'Yi', and it is an intentional superposition for the smoothness of the sentence, like 'pingping'; it means, see Only after the village drinking ceremony did I know how easy it is to practice the kingly way.Why did a drinking etiquette get such high praise from Confucius?What kind of etiquette and righteousness did Confucianism endow it with?
1. Seeking and welcoming guests
The protagonist of the rural drinking ceremony is the guest. Therefore, the most important etiquette before saluting is to determine who the guest is.The township doctor and the township gentleman determine the candidates for the guests according to the virtues and talents of the scholars, which is called "seeking guests": the one with the best virtues and talents is the guest (the guest), and the next one is the referee (accompanying guest) , and again, the three are the leaders of the guests.In addition, the master has to select a person with better moral character from among the subordinate officials as '僎' (sound zun) to assist him in saluting.
Once the candidates for the guests and referees are determined, the host must personally go to his home to inform and express his invitation.The guest is invited first, and the guest accepts after he resigns modestly, and the host bows again to show the solemnity of seeking talents for the country.Then invite referrals, and the same is true for rituals.On the day of the salute, the host went to the homes of Bin and Jie to invite them successively.Therefore, Jie and all the guests first went to the door of the guest's house, and then went to the village school together.The host greets the guests at the gate of the Xiangxue.The host bows again to the guest, and the guest bows back; he bows once more to the guest, and bows to the guest; he bows his hands to all the guests.Then, the guests follow the host to the entrance.After the guests enter, they wait inside the door, and the guests, referees and hosts go forward.
The architectural pattern of Xiang in ancient times was similar to that of aristocratic homes. The door and the hall were not facing each other. Therefore, after entering, it took three turns to reach the steps in front of the hall.Every time you turn a corner, the host and guest must bow to each other and make room.Before the guests of honor reach their respective steps, they have to give way to each other three times before entering the hall.
After the guest enters the hall, the host wants to "give thanks to", that is, to thank the guest for his arrival.The guests of honor salute each other and enter the table.There are strict regulations on the seats of the guest and the host in the hall: the guest is in the northwest, facing south; the host is in the southeast, facing west;Bin is the most important person in the Xiangdrinking Ceremony, and must sit facing south, and the other three sit facing each other. "Xiangdrinking Yi" says: "Sitting on all sides is like the four seasons." '
The name of the guest of honor and the position of the seat seem so simple to today's people, but Confucianism has endowed it with a deep symbolic meaning. "Xiangjiuyi" says that the guest and host are like heaven and earth, the intermediary is like Yin and Yang, and the three guests are like three lights.As for the arrangement of the four seats for the host and guest, "Xiangjiuyi" explained that the aura of strictness between heaven and earth begins in the southwest and flourishes in the northwest. In order to show respect for the guest and because the guest communicates with others with righteousness, the host arranges the guest's seat here to correspond to the righteousness of heaven and earth.Jie was Bin's companion, so he was arranged to sit in the southwest to assist Zhengbin.The kindness and generosity between heaven and earth occurs in the northeast and flourishes in the southeast. It is the aura of virtue and the "benevolence" of heaven and earth.The master treats people and things with benevolence and generosity, so he sits in the southeast to correspond to the benevolence of heaven and earth.Zun is the master's deputy, so he was arranged to sit in the northeast to assist the master.
作者： 溪山琴况 2005-8-11 20:05 回复此发言 
Reply 54: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
2. Offer guest
Presenting guests is the focus of the drinking ceremony in the whole township, which is divided into three major festivals: offering, drinking, and rewarding.When the host presents wine to the guest, it is called "offering"; when the guest pays homage to the host, it is called "酱";In ancient times, the highest etiquette for presenting wine was "the gift of nine offerings". For example, "Zuo Zhuan" mentioned in the 23rd year of Duke Xi: "The son of Chu enters and serves to Zheng, nine offerings." '"Mandarin·Jinyu IV"Jin Gongzi Chong'er came to Chu, and King Cheng of Chu treated him with the courtesy of a king,'enjoy it with Zhou etiquette, and offer it nine times'.The township drinking ceremony is a gift from the township doctor to the scholar. Although it is said to respect the virtuous, but after all, the status is very different, so it can only be used as a gift.
Every ritual of presenting guests is quite exquisite and stylized.Before the host offers wine, he must first go down to the hall to cleanse the noble.Bin did not dare to sit alone in the hall, as it would be suspected of enslaving the master, so he went out of the hall. At this time, the master wanted to thank the guest for leaving the hall, which was called "resignation"; Bin responded with a modest speech.After washing, the host goes to the hall, and then goes down to wash his hands again, ready to pour wine. At this time, the guest has to thank the host, which is called "resignation"; the host washes his hands after answering.After washing, the host bows his hands and salutes, and invites the guests to go to the hall first, and both parties make room before ascending the steps.After going to the hall, the guest should thank the master for washing him, which is called "worship washing".The host fills up the wine, holds it up high, called "Yang Gou", and then presents it to the guests.After the guests receive the title, the host wants to "give him off", that is, to send him off.When thanking each other, the recipients of the worship should step back a little to show humility.According to the etiquette at that time, the guest had to make a sacrifice before eating, and then drink up all the wine in the jue. At this time, the host wanted to "worship the jue".
The etiquette of the guests and hosts is roughly the same, but the behavior of the guest of honor has changed. Because it is the guest who pays homage to the host, the person who washes his hands in the hall becomes the guest, and the person who dare not sit down in the hall becomes the host. .After resigning, resigning, worshiping, raising the scorpion, worshiping the recipient, worshiping the gift, and worshiping the lord, the guest has completed the etiquette of returning to the host.
The etiquette of the host and guest is roughly similar to the above, but there are some simplifications.The host goes down to wash the goblet, and the guest goes down with him. The host resigns, but the guest does not have to resign.After washing, the host and guest bowed their hands and stepped into the hall.The host pours the wine and invites the guests to drink.Thank you, master.Therefore, the host made a pre-food sacrifice, and then finished drinking the wine in the scorpion, and paid homage to the guests.Bye bye.The host goes down to wash the goblet again, then pours wine, holds the goblet to the guests, the guests accept it, and the host sends it off.This completes the worship ceremony of the guest of honor.
Then there is the host and referral as a gift, which is divided into two sections: first, the host presents the referral, and then greets the host.The host and the guests go down first, so that the host and Jie can go up to the hall for drinking ceremony.The host bows his hand and invites him to the hall. The etiquette of bowing to each other, entering the hall, and paying homage to each other is the same as when welcoming guests.The host goes down to wash the noble, and the referee goes down with him. The etiquette of saying goodbye to each other is the same as when presenting guests, except that after both parties are promoted, the referee does not need to be baptized.The host pours wine and presents it to Jie, thanking Jie for accepting it, and the host greets and sends it off.The method of offering sacrifices before meals is simpler than that of Bin. After the sacrifices, drink up the wine in Juezhong and thank the host.The master said goodbye.The ceremony of presenting by the host is now complete.The etiquette of the host of Jieye is the same as that of the host of Binye, so I won't repeat it here.
Finally, the host and the guests perform the drinking ceremony.The host bowed his hands to Jie and then went out of the hall, and Jie went out of the hall.The host goes to the inside of the gate and bows three times to all the guests waiting here, and all the guests answer with one bow.After walking into the court, the host bowed his hands to the guests and then went to the hall, then went down to wash the nobles, poured wine in the hall, and presented it to the guests on the west steps.The elders of the three guests came to the hall to pay homage, and the host paid homage to him.After the pre-meal sacrifice, they finished drinking and then went back to the hall.The other guests can receive the title without thanking the host for the wine offered by the host, and then offer sacrifices and drink.After all the guests have given the drinking ceremony, the host leads the empty bar into the hall and puts it into the pot, which is no longer used.
3. Robin
Le Bin is to play music for the guests to show respect and condolences, and to make the guests happy.Lebin includes four sections: Shengge, Shengzuo, Jiange, and Hele.
升歌 
Four musicians (2 drummers and 2 singers) ascended to the hall and sang "Deer Ming", "Si Mu" and "Huanghuangzhehua" from "Xiaoya" in the hall, accompanied by zither, called "Xiaoya". l song'.
"Deer Ming" contains poems such as "I have a guest, Deyin Kong Zhao", "I have a wine, with the heart of a guest of Yanle", so it is used as a welcome speech. "Si Mu" has poems such as "the king's affairs are inexhaustible, don't forget about the place", "don't forget the father", and "don't forget the mother", so they use it to praise the hard work of the guests. "Huanghuangzhehua" contains verses of "Zhou Yuan consults", "Zhou Yuan consults", and "Zhou Yuan consults", which are used to express the desire to ask guests for advice.The above songs are all official programs in the township drinking ceremony, so they are called "Zhengge".After singing, the master offers wine to the musicians.
笙奏
The sheng player enters the arena and stands in front of the chime stand under the hall. The music he plays is "Nanxin", "Baihua" and "Huashu" in "The Book of Songs Xiaoya".After the performance, the master offered wine to the musicians on the west steps.One of the elders among the sheng players went to the highest step to thank the master, and took the wine cup; the master sent it off.When the elders go down the steps, they sit down in front of the steps to offer wine, drink while standing, and don't have to thank the master after drinking.The rest of the sheng players can be honored without thanking their masters. They sit down in front of the steps and offer wine, and drink while standing, but they don't have to offer preserved wine. The three chapters "Nanxin", "Baihua" and "Huashu" have long been lost, and the content has been lost.
作者： 溪山琴况 2005-8-11 20:05 回复此发言 
Reply 55: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
间歌
The rising song in the hall and the sheng playing in the hall alternately play music songs: the song "Yu Li" is sung by the drum and zither in the hall, and the song "You Geng" is played by the sheng in the hall; In the lower hall, the sheng played the song "Chongqiu"; in the hall, the drum and zither sang the song "Nanshan Youtai", and in the hall, the sheng played the song "Youyi". "Yu Li" wishes the poem to praise the abundance of products in the year of peace, which implies the meaning of delicious wine and dishes, and excellent courtesy to guests. The original poem "Nanyou Jiayu" says that in the year of peace, a gentleman has good wine and enjoys sharing it with the sages. The original poem "Nanshan Youtai" says that the rule of Taiping is based on sages, which means that treating sages with courtesy is the foundation of a state. The three poems "You Geng", "Chongqiu" and "You Yi" have long been lost, and their contents are no longer known.
合乐
The Sheng song and the sheng play start together, playing and singing "Guanju", "Ge Qin" and "Juan Er" in "The Book of Songs·Zhou Nan", "Nestle", "Cai Fan" and "Cai Ping" in "Zhao Nan".After the song is over, the musicians report to Lezheng: "Prepare for the song!"Lezheng will report to Bin again.The formal ceremonies end here.
The host and the guests go to the hall first after bowing their hands.After bowing to Jie, the guests went to the hall, and after bowing to all the guests, they also went to the hall. Finally, all the guests went to the hall one by one.The praiser washes the goblet in the court and goes to the hall to raise the goblet to the guests on behalf of the host; then pours wine and pays homage to the guests, who return the salute at the end of the banquet.Those who praise the salute offer sacrifices, and then finish drinking the wine in the goblet, and pay respects to the guests.The praisers go down to the hall to wash the chaff they have just used, and then go to the hall to pour wine, thank you and prepare to receive the chaff.The praiser sat down on the west side of the binxi and put the scorpion on the west side of the chest, expressing that he did not dare to teach it to the venerable himself.After Bin Qian resigned, he took over.The praisers who raised the goblet paid homage to the guests, and then went down to the hall.
The host offers wine to the musicians.The musicians shy away from each other, and the leader of the musicians thanked the master, and was honored without getting up.The master pays homage to the recipient on the steps.There is a division who serves dried meat and meat sauce for the musicians.The master ordered people to sponsor the musicians to sacrifice.When musicians drink, they don't need to thank them after drinking, they just need to give the wine to the master.All workers can be honored without thanking their masters, and they can only drink after offering wine.Everyone has dried meat and meat sauce, but there is no need to sacrifice.If it is to offer wine to the grand master, the host must first cleanse him of the title.When Bin and Jie leave the hall, the host wants to say goodbye.Workers don't have to come down to say goodbye.
4. Travel remuneration
Bin will say goodbye.The master orders Si Zheng to 'An Bin', and invites the guests to sit down.Bin Qian agreed after his resignation.The host bows again on the steps, thanking the guest for staying, and the guest returns the salute.So, began to travel remuneration, the travel remuneration is the honorable rewards the humble, is a top-down persuasion.The order of travel remuneration is: the guest rewards the host, the host rewards the referee, the referee rewards all the guests, and the guests reward each other in order of age.
Sizheng washes his hands and goblets, and the guests take the goblets, and go up the steps to pay their masters.The host leaves the table, the guests bow to the host, and the host replies.The guests do not need to offer wine, they can drink while standing, and they don't have to worship the host, and they don't need to wash their goblets after drinking; then pour the wine and give it to the host.The master worships and accepts the scorpion, and the guest worships and sends it off.The host rewards the host on the west steps, and the etiquette is the same as that of the guest rewarding the host.After paying, the host bowed his hands and returned to his seat.
Due to the large number of people drinking in the venue, in order to prevent some people from being impolite and disrespectful during the travel payment process, the commander was in charge of supervising the ceremony.The secretary is going to the hall and greets in order of age: "A certain son is here to accept the wine." '
Those who were named immediately left the table and went to the hall.Si Zheng stepped back and stood at the end of the Western Preface, facing the east, so as to make way for the guests above and below.The guests who received the wine from the Jie walked on the right side of the Jie, and the rest of the people who received the wine passed on the left side of the Jie. Their rituals of bowing, getting up, and drinking were the same as when the guests were rewarding the host.Remuneration pervaded every guest in the hall.The last person who accepts the wine will go down to the hall with the goblet, sit down and put the goblet into the cage in the court.Then Si Zheng went down the hall and returned to his original position.
5. No Suan Jue, No Suan Le
After Le Bin, the guest of honor does not have to have as strict a number of wines as when offering wine.The host and the guests frequently raise the nobility, countless, and stop as much as they like, so it is called "no counting nobility".At the same time, the musicians continue to sing and play, and stop happily, which is "music without counting".
"Wu Suan Jue" started when Si Zheng ordered two small officials to offer wine to the guests and participate in the wine.The two of you first go down to the hall to wash your hands and goblets, then go to the hall to pour wine, salute the guests and referees, and the guests and referees say goodbye.The two little officials drank the wine in the middle of the river, and bowed to Bin and Jie, and Bin and Jie paid their respects again.The two little officials went down to the hall to wash the goblets, and then went up to the hall to pour wine; the guests and the referee thanked them.The two little officials put Gou in front of the guests and Jie's seats respectively, expressing that they dare not teach them in person, and took Gou after the guests and Jie thanked them.
The host invites the guests to sit down.Bin declined and said that he dared not sit down because he was in the hall.Because Zu is the most noble ritual vessel among many delicacies, with it, one would not dare to perform the more casual rituals later.Therefore, after the host agreed, the guest held up the zu and handed it to Si Zheng, who took the zu down to the hall, and the guest, the host, and all the guests also went down.
Then, the host, guests, referees, and all the guests bowed again in the order in which they entered the hall, entered the hall, and took their seats.A secretary comes in to serve the dishes.Starting from Bin and Jie, use two scorpions to stagger into wine, unlimited times, and stop once you get drunk.The music in the hall and under the hall sometimes merged, and the songs were played endlessly, enjoying the joy.
作者： 溪山琴况 2005-8-11 20:05 回复此发言 
Reply 56: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Bin bid farewell, and played the music "陔" when going out. "陔" means "precept". Using "陔" as the music section when going out shows that there is no impoliteness in the whole ceremony.The master sent it to the door and performed the ceremony of worship again. 
The next day, Bin went to the host's house to thank him for yesterday's hospitality.The host welcomes you, thanks and condescends to come.After the meeting, the host expressed condolences to the subordinates who served as ministers and other positions in yesterday's ceremony. Just go ahead.Relatives and friends who could not be invited yesterday can be invited today. For the retired or serving ministers and doctors in the township, we only need to inform them, and we are free to come or not.During the banquet, the six movements in "Zhou Nan" and "Zhao Nan" can be played at will.
[-]. Preface in the countryside: rural drinking etiquette for the elderly
Kong Yingda, a scholar of the Tang Dynasty, believes in "Book of Rites and Justice" that the township drinking ceremony in the Zhou Dynasty is not limited to the three-year competition and bin Xingxian, there is another type of drinking ceremony, such as the governor's annual spring and autumn. The drinking ceremony held before the shooting ceremony; another example is the drinking ceremony held in the party during the Great Wax Festival in December every year; although they are drinking ceremonies presided over by the state and party chief executives, the state party is also the territory of the township , so it is also called the village drinking ceremony.
The etiquette of the two types of rural drinking etiquette is basically the same, the difference is that the purpose of the above-mentioned rural drinking etiquette is to promote the talents of the guests, so the guests, referees, and all the guests are selected according to the virtues of young people. Learning; the latter type of rural drinking etiquette is not the case. Its main purpose is to order the teeth and promote the atmosphere of respecting the elderly and providing for the aged. People over the age of 60 are all seated in the hall.The elders below the principal guest should line up on the right side (west side) of the principal guest and sit facing south. If there are more people, they can fold and sit facing south, facing east. 50 years old can only be in. Old people over 60 years old can sit and drink, while those over 50 years old can only stand under the hall facing north, and listen to orders. "Book of Rites·Rural Drinking Righteousness" says "so Ming respects the elders", which is to promote the atmosphere of respecting the elders.
China has a tradition of respecting the elderly and providing for the elderly since ancient times.The so-called "old age" is the etiquette of entertaining the elderly with wine and food.The older you get, the worse your health will be. The "Royal System" says: "Fifty is the beginning of decline, sixty is not full of meat, seventy is not warm, eighty is not warm, and ninety is not warm." 'A person begins to age at 50 years old; at 60 years old, he does not feel full if he does not eat meat; at 70 years old, he does not feel warm without wearing silk; at 80 years old, he does not feel warm without someone to sleep with; At 90 years old, I don't feel warm even if I have someone to sleep with.Therefore, the "Royal System" says that the elderly must be given preferential treatment in terms of diet. People at the age of 50 can eat refined grains, people at the age of 60 must strictly have prepared meat, people at the age of 70 should have two good dishes per meal, and people at the age of 80 should have two good dishes. People who are 90 years old should eat delicious food often, people who are [-] years old eat and drink in their dormitories, and go out occasionally, and attendants should carry wine for emergencies.
The elderly can enjoy all kinds of preferential treatment. "Royal System" says that 70-year-old officials can retire after meeting the monarch, without waiting for the ceremony to end; The emperor wants to send people to give food every day.When a person reaches the age of 80, he does not have to perform compulsory military service, at the age of 90, he does not have to perform military service, at the age of 50, he does not have to participate in entertainment activities for guests, and at the age of 60, he does not even have to participate in fasting and funerals.
In addition to the care of the family, the elderly must be cared for by the state. "Book of Rites · Wangzhi" records the pension system of the Yu, Xia, Shang and Zhou dynasties, and the names of the four generations of pension rituals: "Yu's family used Yan Li, Xiahou's family used it as a gift, Yin people used it as a food ceremony, Zhou people repaired it and used it." . 'The generations are more sophisticated and refined.The old-age institutions of the four generations are: "The Yu family raised the country's old people in Shangxiang, and the common people in Xiaxiang; , the elders were raised by Zuo Xue; the Zhou people raised the elders of the country in Dongjiao, and the elders were raised by Yu Xiang, who was in the western suburbs of the country. "Shangxiang, Dongxu, Youxue, and Dongjiao are Chinese studies, and they are also places where the state entertains retired high officials; Xiaxiang, Xixu, Zuoxue, and Yuxiang are primary schools, where retired scholars and elderly civilians are treated. place.
Through the understanding of "Royal System", it is not difficult for us to understand the etiquette of the correct tooth position in the drinking etiquette of the village.In the rural drinking ceremony, in addition to the regulations that sixty-year-olds sit and fifty-year-olds stand, the number of beans varies according to age: three beans for 60-year-olds, four beans for 70-year-olds, five beans for 80-year-olds, 90-year-old Liudou.What is contained in the beans is food for the elderly.The number of beans is different, and the support they receive is also different. "The Righteousness of Drinking in the Countryside" says that "there is also an old saying in the Ming Dynasty".In the imperial court, officials are ordered by size, but not among the people, they are ordered by age, the younger is not the older.The township drinking ceremony is to promote the atmosphere of respecting the elderly.
"Xiangjiuyi" said: "The people know that they respect their elders and provide for them, and then they can become filial brothers."The people enter into filial piety, leave the elders to provide for the elderly, and then become teachers.After becoming a teacher, the country can be safe. 'It means that after participating in the village drinking ceremony, people will understand the principle of respecting the elders for the elderly, and they will act filial piety after returning home.The people know how to be filial and fraternal at home, and know how to respect their elders and take care of them when they go out, so that they can form a good moral education.With good social morals, the country will be stable.Confucianism advocates ethical thought, and the foundation of ethical thought is filial piety.Confucianism advocates filial piety, not with empty preaching, but "the etiquette of drinking in the hometown of teaching, and the behavior of filial brothers is established."
[-]. I look at my hometown, and I know the ease of the king's way
We already have a general understanding of the etiquette of the two types of rural drinking etiquette, so what kind of etiquette does it contain?Now let's review and analyze the connotation of the main etiquette.
On the day when the township drinking ceremony is held, the host only goes to the homes of Bin and Jie to welcome them, while all the guests follow Bin to come to the hometown to learn; Congratulations, this is because their virtues and morals are different, and they need to reflect the "righteousness of nobility".
After entering the hall, the host and the guests have to bow at every turn. After bowing three times, they come to their respective steps; after bowing three times before going to the hall;The etiquette of drinking with the host is omitted, and the process of drinking with the guests is simpler.It can be seen that the number of etiquette should be increased for those with high morality and morality, and the number of etiquette should be reduced for those with low morality and morality.
During the Le Bin, the musicians in the hall accompanied them with a zither and sang three hymns. After singing, the host offered wine to them.Then, the musicians in the hall played three poems, and after the performance, the host offered them wine; then, the musicians in the hall and the hall took turns, playing three poems each; finally, the hall and the hall played three sets of poems together.The performance of the main song ended, and the joyful atmosphere on the field reached its climax.Before the travel remuneration begins, the Secretary is responsible for monitoring the wine, so as to prevent someone from losing their composure after getting drunk and becoming presumptuous. This is called "harmony without flow".
When traveling, first the guest rewards the host, then the host rewards the referral, and then the referral rewards the guests, and then proceeds according to the age, and then pays in order, until the "washer", that is, assisting the host and guest to wash their hands. It can be seen that the drinking ceremony in the village can achieve "the younger brother is the best" and benefits everyone present.
After the travel remuneration, although it is said to be "no title", a gentleman understands the principle of "drinking festivals, the court will not be abolished, and the evening will not be abolished". The morning will not affect the court, and the evening will not affect the affairs to be dealt with at night.Therefore, it is still the same etiquette when the guest bids farewell and goes out, and the host pays homage to see him off.It can be seen that the drinking etiquette in the township can achieve "an Yan without chaos".
Therefore, "Xiangjiuyi" said: "The noble and the humble are distinguished, the nobles are distinguished, the joys are not shared, the elder brothers are not left behind, and the swallows are not chaotic. These five elements are enough to stabilize the country."The country is safe and the world is safe, so it is said: "I look at my hometown, and I know the changes of the king's way." 'In the drinking ceremony of the whole township, the honor and inferiority of the guests are clearly defined;Doing these five things will be enough to keep the country in order.If you can be upright and secure the country, the world will be stable.
In addition, the rural drinking etiquette also reflects the principle of friendship between gentlemen.For example, after the guest and the host enter the court, they bow to each other three times and give way three times before entering the hall. This is the principle of "respect and concession" when a gentleman communicates.Even though the jue used by the host to offer wine has been washed in advance, it must be washed in the hall again before serving the wine; before serving the wine, it must be washed in the hall again, which is the principle of "cleanliness" in the friendship between gentlemen.When offering wine, there are rituals between the guest and the host, such as visiting, washing, accepting, sending off, and offering obeisance. This is the principle of "respect" when gentlemen meet. "Xiangjiuyi" said: "A gentleman will not fight if he respects, and if he is clean and respectful, he will not be slow; if he is not slow and does not fight, he will be far away from fighting; if he does not fight, there will be no disaster of riots." 'If you know how to respect each other, you will not fight; if you know how to communicate with others with a clean and respectful attitude, you will not neglect others.If you don't fight with others and don't neglect others, you can stay away from disputes and riots.
The township drinking etiquette is called drinking, but it is actually aimed at enlightenment, which is often manifested in some seemingly inadvertent places.For example, when a guest tastes wine after offering sacrifices before eating, he must move to the end of the seat, and dare not do it in the middle of the seat, because the middle seat of the seat is set up for salutation, not for eating and drinking.Therefore, spitting wine at the end of the banquet contains the meaning of "expensive ceremony but cheap wealth".The guest's relocation has the significance of demonstration, and it is intended to make "the people respect and not fight".
"Xiangjiuyi" also said that the guest and the host meet each other with benevolence and righteousness, and there are a certain number of Zudou in the hall, which is "holy".Taking the holy as the foundation and holding it with respect is "ritual".Using etiquette to embody the way of seniority is "virtue".The so-called virtue is obtained from oneself.The study of morality and morality is to make oneself gain physically and mentally. Therefore, the sage strives to practice this kind of ceremony of guest and host that implies benevolence, righteousness and morality.
The Confucian way of enlightenment mainly lies in respecting the virtuous and providing for the aged.Respecting the virtuous is the foundation of governing the country, and providing for the elderly is the foundation of the country's peace, and the rural drinking ceremony has both the meaning of respecting the virtuous and providing for the elderly. Isn't it reasonable for Confucius to attach so much importance to it?
作者： 溪山琴况 2005-8-11 20:05 回复此发言 
Reply 58: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
(End of this chapter)