Great Han Empire

Chapter 431 "Ancient Chinese Etiquette Civilization" by Peng Lin ([-])
●The ritual of morality and self-righteousness: shooting ceremony
The Ritual of Lide and Righteousness: Shooting Ritual
Bows and arrows are hunting tools invented by humans in the Mesolithic Age. They are also a kind of weapon and play an important role in social life.The history of bow and arrow in our country has a long history. It is said that the Yellow Emperor invented the bow and arrow, and there is a legend in the Xia Dynasty that Yi shot for ten days.The word "Hou" in oracle bone inscriptions is written as "■", which resembles the shape of an arrow shooting at a target.In ancient times, bravery was advocated, and the one who hit the target was the leader. This is the origin of the "lord" of the princes.
During the Spring and Autumn Period, due to disputes among princes, bows and arrows increasingly became an indispensable role in warfare.Significantly, it was in this era of advocating force that Confucianism turned the bow and arrow into a tool for ritual and music education, leading the society to peace. This is the archery ceremony.
[-]. Outline of shooting ceremony
Judging from the handed down documents, there may be four kinds of shooting rituals in the pre-Qin period: one is the big shooting ceremony, which is held by the emperor to select the assistants before the major sacrifices. The etiquette of the big shooting ceremony can be found in "Yi Li" "Da She Yi"; the second is the rural shooting ceremony, which is held every spring and autumn in various prefectures to teach the people to be courteous and make Dunhua into a custom. , is the archery ceremony held by the monarch and ministers after drinking swallows, aiming to clarify the righteousness of the monarch and ministers; the fourth is guest shooting, which is only seen in "Zhou Li", and is the archery ceremony between the emperor and old friends. "Yi Li" has an article "She Yi", which comprehensively discusses the etiquette and righteousness of She Li.The levels of the big shooting ceremony and the rural shooting ceremony are different, and the participants are also different, but the procedure is basically the same. This article mainly introduces the rural shooting ceremony.
The rural shooting ceremony is held in the state's school 'order'.Before the village shooting ceremony, the village drinking ceremony is performed first.What needs to be explained is that it is Bin, not the local administrator, who presides over the village shooting ceremony, which is the same as the village drinking ceremony.Bin is a scholar who has not yet obtained an official title, but has outstanding virtues. Bin Lai is the protagonist of the shooting ceremony, obviously to promote the atmosphere of respecting the virtuous.Once the candidate is determined, the governor will come to invite him personally.On the day of salute, the governor will welcome the guests outside the preface gate.
The specific commander of the shooting ceremony is Si She, who is exactly the same person as the Si in the township drinking ceremony, just with a different name.The shooting position is on the hall of the preface, and the hollow "cross" is used as a mark.The archery target is called "Hou", and it is located thirty feet away from the south of the hall. There is a small round leather screen in front of Hou's left, which is the hiding place for the target reporter. It is called 'lack of'.After all the preparations were completed, the secretary went to the hall to report to Bin, and Bin announced that the shooting ceremony would begin.The disciples of Zhouxue moved the bows, arrows, and rods and other utensils to the west hall for display.
The core activity of the rural archery ceremony is the three rounds of archery. 'Fan' means times and rounds, and Sanfanshe is the three rounds of shooting comparisons between shooters.The first shot focuses on the shot coach.The archer selects six disciples with both ability and political integrity, and pairs those with similar archery skills into a group. There are three groups in total, which are called the upper couple, the second couple, and the lower couple. One shot and one shot down.In every shooting match, the archer shoots four arrows.
At the beginning of the shooting ceremony, the target reporter leans the banner used for target reporting on the center of Hou, indicating the center of the target for the audience.The shooter ordered the three couples: "Shoot in sequence, and don't go overboard!" All the three couples took off the sleeves of their left coats, put on the thumb of their right hand the spanner for hooking the bowstring, put on the gauntlet on their right arm, held the bow in their left hand, held an arrow between the fingers of their right hand, and inserted the other three in the belt.
first shot
The three couples stand still under the hall, and the shooter demonstrates the shooting instrument in the hall: first step on the left foot on the shooting position symbol, face west, then turn your head to the south, stare at the middle of the target, indicating that your heart is in archery, and then bend over Check your feet, adjust your gait, and finally open your bow and shoot until all four arrows are shot.
So, the two shooters from the upper couple went to the hall to shoot, stood in the shooting position according to the requirements of the shooter, fixed their eyes on the bull's-eye, and waited for the orders of Sima and the shooter.The shooter ordered in the hall: "Don't shoot and injure the reporter!"Do not frighten the reporter! 'Shoot up and salute the archer, then shoot, and after shooting an arrow, draw an arrow from your waist and put it on the string, and then shoot from the bottom.Alternate in this way until all four arrows are shot.The target reporter raised his voice to report the result of the shooting to the class.The first round of shooting is practice shooting, so it does not count as a result regardless of whether the shot is hit or not.
Then, the upper couple goes down the hall, and the second couple goes up the hall. When the two sides cross each other in front of the west steps, they greet each other.The ritual of the second coupling practice is the same as that of the upper coupling.Finally, the second couple went to the court, and the second couple went to the court to practice shooting.At this point, Si She came to the court and told Bin: "The three couples have all shot." '
second shot
The second round of shooting is a formal competition, and the winner is determined according to the archery results.In addition to the three couples, the participants include the host, guests, doctors and guests.The host and the guest cooperate as a couple, and the host acts as a down shot to show humility; the doctor has a relatively high status, but in order to show modesty, they all cooperate with the scholars one by one as a couple.All the guests in the hall also cooperate to form a couple.
First of all, the three-coupled shot.The three couples went to the arrow stand to take the arrows, and then the guests in the hall also went to take the arrows, and then stood in order on the south side of the three couplets, with the north as the respect.
作者： 溪山琴况 2005-8-11 20:09 回复此发言 
Reply 59: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The commander ordered the upper coupling to start shooting.After the two shooters bowed their hands and saluted each other, they went to the court, and the target reporter quickly left the target position.The archer announced: "Anyone who does not shoot through the target will not be counted as a score!" 'The two archers took turns firing their bows as they did in the first shot.
If you hit the target, Yousi, who is in charge of calculating the score, will pull out a chip and throw it on the ground.The upward shot is thrown to the right, and the downward shot is thrown to the left.In this way, all three couples shot.
Then the couple formed by the guest and the host, the couple formed by the doctor and the scholar, and the couples of the guests went to the court to compare shots one after another.The procedure of shooting and the method of counting the number of hits are the same as before.After shooting, Yousi picked up the remaining chips and reported to the guests: "The left and right shots have been shot." Sima ordered to send back the arrows that had been shot, and the reporter who reported the target agreed, and stood with his back facing the target with the banner.
Therefore, Yousi began to count the number of sticks shot from the left and right, first counting the pile of sticks on the right, taking two sticks as a "pure", and counting one stick with the right hand to the left hand; Put them in a pile, and place them vertically on the west side of the container; when the ten pures are filled, make another pile and put them in another pile.If the remaining chips are in even numbers, they should be placed horizontally on the west side of the pile of ten according to the unit of "pure"; if they are in odd numbers, the chips with zero orders should be placed vertically on the west side of the pile , so that the total is clear at a glance.Then count the chips left.The chip interpreter reports the result of the game to Bin with the winning chip.If the right side wins, say: 'The right side wins the left side. 'If the left side wins, 'the left side wins the right side'.If the net win is an even number, it should be reported in the unit of 'pure'; if there is an odd number, the odd number should be reported after the pure number.If the left and right got the same number of chips, take out a report from each side's chips and say: "The left and right sides have the same amount of chips." '
The archer ordered the three couples and all the guests: "The archer of the winning side takes off his left sleeve, puts on the spanner, puts on the armguard, and holds a bow with a taut string in his hand (indicating that he can shoot).The negative archer puts on the left sleeve, takes off the finger and armguard, and loosens the bowstring. Each pair of shooters went to the hall one after another, and the loser stood and drank the penalty wine, and then bowed his hands to the winner shooter.However, if the loser is the guest, master and doctor, there is no need to hold the bow to show respect.Sima drank wine and offered wine to the reporter, and went to the left, middle and right in front of the target to offer sacrifices.Si She drank wine and offered wine to the interpreters in the hall, and the second round of shooting was completed.
third shot
The process of the third shot is basically the same as that of the second shot, except that there is music accompaniment.The musicians played "Zouyu" in "The Book of Songs Zhaonan", and the rhythm of the music was played evenly.The archer announced in the hall: "Those who do not shoot arrows according to the rhythm of the drum shall not be counted!" The procedure of the third shot is the same as that of the second shot. First, the three shots are compared, and then the guest, the host, the doctor and the guests are shot sequentially.For those who hit the bull's-eye in response to the beat of the drum, Yousi will pull out a chip and throw it on the ground, and finally report the result of the game: the winner will win by how many chips, or the two sides will shoot evenly.The three couples, the guests, the host, the doctor, and the guests go to court in order, and the archer of the losing side drinks fine wine.Three rounds of shooting ended here.
Travel remuneration
Travel reward is a sideshow of the shooting ceremony, and the procedure is basically the same as that of the township drinking ceremony. Starting from the high-status person, the wine is rewarded in sequence. All the guests sitting in the hall have been rewarded with wine.The last two beneficiaries stood on the west steps and offered wine to all the guests in the hall according to the order of seniority and inferiority until all the guests were round.In the meantime, the music in the hall and the hall or the hall or the hall or the hall, the songs were played endlessly, and the joy ended.
Bin got up to say goodbye, and when he walked to the west steps, the musicians played the music of "陔".When the guests go out of the gate, all the guests also go out with them, and the host sees them off with another salute outside the door.The next day, the guest came to the host's house to thank him, and then the host came to the guest's house to thank him.
[-]. Shooting to see Shengde
What is the nature of the salute?Some scholars believe that archery ceremony "has the nature of military training"; some scholars also see that archery is taught in ancient Chinese studies and rural studies, and they think it is military education.Not so.
The ancient society was simple and unadorned, and archery belonged to men.Therefore, the first thing parents do when a boy is born is to shoot the world and the four directions with bows and arrows, hoping that he will become a man with aspirations for the world and the four directions in the future.
Superb archery was originally a combination of courage and skill.For example, Yang Youji pierced Yang with a hundred steps, and Mencius said, "When it comes to it, Erli is also; among them, it is not Erli" ("Mencius·Wanzhangxia"), being able to shoot a hundred steps away is a performance of extraordinary courage; and being able to shoot To walk through poplar leaves a hundred steps away is not only achievable by courage, but skill is also required.
During the Spring and Autumn Period, people paid attention to the strength and accuracy of archers. "Zuo Zhuan" recorded in the 16th year of Chenggong that Pan Dang and Yang Youji stacked seven sets of armor together, and they were able to shoot through them with one arrow.Archery targets in ancient times were generally made of animal skins, so they are referred to as 'skins' for short.The competition aimed at hitting and penetrating is called "shooting of the main skin".Confucius was very disapproving of this kind of competition that draws people's attention to power, and believed that it violated the "ancient way". '("The Analects of Confucius·Bayi") He believes that whether you can hit the 'skin' depends on the shooter's physical ability, and it is not worth paying attention to; Ritual and Music ("Shooting Meaning") and the activities of teaching and learning in shooting are essentially different from military training.
作者： 溪山琴况 2005-8-11 20:09 回复此发言 
Reply 60: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Confucianism believes that if you want to hit the target, you must have "the inner mind is upright and the outer body is straight" and "hold the bow and arrow to examine the solid" ("She Yi").As we introduced earlier, the main purpose of Confucian ritual and music thought is to emphasize the use of music to guide the righteousness of the mind and the use of ritual to regulate the integrity of the body.Confucianism cleverly grasped the combination of archery and rites and music, and reshaped the soul of archery rituals while retaining the form of archery.Every step of the shooter must reflect the way of etiquette and music, "Advance and retreat must be in the middle of the week" ("She Yi").Those with well-developed limbs, great courage and ignorance of etiquette will be at a loss in the shooting salute.
According to the "Zhou Li · Local Officials · Township Doctors" records, when performing the village archery ceremony, the township officials should ask the onlookers for their evaluation of the archer's performance.There are five evaluation items: 'One is peace, the other is appearance, the third is Zhupi, the fourth is harmony, and the fifth is dance. 'The first shot, regardless of grades, only requires tolerance and courtesy, so it is called 'tolerance'.The second round of shooting is a formal comparison shooting, and the score can only be calculated by hitting the target, so it is called "main skin".In the third round of shooting, the shooter must not only accommodate the body in accordance with the etiquette, but also shoot according to the music festival, so it is called "harmony"; because the shooting posture matches the music festival, it is also called "Xing Wu".In the evaluation system of Xiangsheli, the emphasis is on 'harmony' and 'tolerance'.Ma Rong, a Confucian of the Han Dynasty, interpreted "harmony" as "harmony of mind and body", which means the harmony of mind and body, which is quite the purpose. The highest state of 'Harmony' archery ceremony is the expression of the archer's deep self-cultivation.The Confucian archery ceremony is actually a process of gradually inducing the shooter to learn the rituals and music, so that the mind and body are in line with "virtue".
[-]. 'If you don't hit it, ask yourself instead'
Confucianism has elevated archery from field hunting in the past to a universal way rich in philosophy, which is very rich in content. One of its themes is to use archery rituals as a way of self-cultivation and self-examination.
"Shee Yi" said: "Shooting is the interpretation of the speaker, or it is called the house."Those who interpret each interpret their own ambitions.Therefore, if the mind is calm and the body is upright, hold the bow and arrow to judge the solid; hold the bow and arrow to judge the solid, and you will hit the target. ’ It means that the so-called shooting means Xunyi.The identities of the shooters are different, but they all should find their own ambitions in the process of shooting rituals.Only when the mind is calm, the posture is upright, the bow and arrow are held tightly, and the target is aimed, can it be possible to shoot. "Shooting Righteousness" also pointed out that whether you are a father, a son, or a ruler or minister, you must shoot with the target as your own moral standard.Although the same target is used, the moral goals that each person wants to hit are different.The process of shooting swans is a process of repeated introspection, preservation, and progress.Therefore, Confucius said: "Those who send out without losing their integrity are the only ones who are wise!" '("She Yi")
Confucianism advocates self-cultivation, ordering the family, governing the country, and bringing peace to the world, and self-cultivation is the first priority.Life will not be smooth sailing, how to deal with failure, how to cultivate perseverance, from failure to success, can be learned from the shooting ceremony. "She Yi" said: "Shooting seeks to correct oneself, and then strikes after oneself is correct, and if the strike fails, one does not blame the one who wins oneself, but seeks oneself." 'The key to success in archery lies in whether you can adjust your posture and mind.The root cause of the failure to hit the shot lies in oneself. Don't blame others, especially the one who hit the shot, but ask yourself instead, and ask yourself.
After the archery ceremony in ancient China was introduced to the Korean Peninsula, it had an important impact on the local Confucianism.This influence is still strongly felt today.Koreans call archery "kyudo" and believe that it contains profound philosophy. While exercising, it can cultivate mind and morality, rather than a simple sport.Currently, the Korean Kyudo Association has more than 20 members.The author visited the Baiyun Mountain Kyudo Club in Seoul, South Korea a few years ago, saw the ancient horn bow, and the coach gave me a demonstration of how to use it.In the "Eight Exercises of Exercise" posted on the wall, there are sentences such as "If you fail to hit, ask yourself instead".
[-]. 'A gentleman must shoot if he has nothing to fight for! '
To survive in society, people will inevitably compete with others. If there is no healthy competitive mentality, it will easily lead to vicious fights and affect social stability.How to deal with such problems is related to the long-term stability of the country.
Confucius believed that as long as people pay attention to improving their spiritual realm, they will naturally be indifferent to fame and fortune and treat competition calmly.He said: "A gentleman will shoot if he has nothing to fight for!"Yi Yi yields to ascend, descends to drink, and fights to be a gentleman. '("The Analects of Confucius·Bayi") means that a gentleman is based on self-cultivation and morality, so he does not compete with others arbitrarily.If there must be a dispute, it is a contest.In shooting contests, winners and losers are decided, and losers are punished by drinking wine in public. Therefore, a gentleman strives to win a match, but in a match, he always bows to his opponent and drinks together after he comes down. This is the battle between gentlemen.
The so-called "surrender and ascend" includes two aspects. One refers to a series of etiquette when competing with a coupled archer.For example, at the beginning of the first round of shooting, the two shooters on the upper side bowed their hands and walked eastward side by side from the west of the court. The upper shot was on the left side and the lower shot was on the right side; People bowed their hands humbly, and then went north; when they reached the west steps, they bowed their hands humbly to each other again.Therefore, the upward shot climbs up the steps first, and when the third step is reached, the downward shot walks up to the first step, and there must be one step between the two.After the upward shot walks to the hall, stand slightly to the left so as to make way for the lower shot to enter the hall, and wait there; go.When both of them walk to the place directly facing the shooting position symbol, they bow their hands facing north, and then go north; when they walk in front of the shooting position symbol, they bow their hands facing north again.When the shooters are coupled, they fully consider their level. The level of each couple's upward and downward shooting is relatively close. The competition must be fierce, and there must be a winner or loser between the two.However, the shooting ceremony requires the archers to respect each other in every ritual, and this is true for every shot.In order to cultivate the cultivation of competitors.
作者： 溪山琴况 2005-8-11 20:09 回复此发言 
Reply 63: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●The meaning of mutual respect between emperor and minister: Yan Li 
Ancient Chinese Etiquette Civilization No. [-]
The meaning of mutual respect between emperors and ministers in the Ming Dynasty: Yan Li
Yan Li's "Yan" through "banquet" means leisure and rest.Yan Li is the etiquette of feasting for the ancient nobles to connect with their subordinates during their leisure time.The swallow ceremony can be held for a specific object, such as officials returning from a mission, newly-built meritorious officials, hired distinguished guests, etc., or it can be a banquet for officials without special reasons.The emperor, feudal lords, and clansmen have their own Yan rites, but most of them have been lost. This article is the rites for the feudal lords to entertain their officials.The etiquette of the Yan ceremony is relatively simple, with drinking as the mainstay, with Zhezu but no food, and only a gift is performed, which is intended to enjoy the joy of the host and guest. "Yi Li" has an article "Yan Li" that records the etiquette of Yan Li, and "Book of Rites" has an article "Yan Yi" that records the etiquette of Yan Li.
[-]. The display of Yanli
Yan ceremony is held in the road bed.In ancient times, the emperor had six bedrooms, one on the road, and five in the small.The feudal lords have three bedrooms: one on the road, one in the small bedroom, and one in the side room.The road bedroom is the main bedroom, where the emperor and princes listen to politics and deal with affairs; the small bedroom is a place to rest.
Before the Yan ceremony begins, the priests have to display all kinds of utensils.Shan Zai displays the delicacies on the east side of the road bedroom.Musical instruments such as chime bells, chimes, bells, pans, and drums are displayed between the east and west steps under the hall.In the place facing the dripping water from the eaves on the east side of the main room, there is a basin for collecting discarded water when washing hands - washing; to the east of the washing is a water container - 罍; to the west of the washing is a bamboo basket called '篚' Inside, there are jue, zhi and other wine vessels for high officials.The wine vessel used by the monarch is decorated with ivory and is called 'elephant gu'.Chen Fang Xianggu's 篚 is called "Shan 篚", which is located in the north of Xi.
The wine respects of the monarch and the doctor are also separate.Doctor Qing used two square pots, which were displayed on the west side of the east column in the hall.The wine statue dedicated to the monarch is called 'Shan Zun', which is displayed in the south of Doctor Qing's wine statue, covered with coarse Gebu or fine linen cloth, and has a bracket at the bottom of the statue.There are also many scholars who have not yet been ordered to participate in the Yan ceremony, called "Scholar Travelers". They use two round pots, which are displayed on the west side of the gate.
By the way, what Yan Li ate was dog meat.Dog meat has a strong aroma and can benefit the body. It is a favorite food of the ancients.The ancients used cattle, sheep, and pigs on very solemn occasions; they used dogs on relatively casual occasions.In ancient times, there were stoves on the east and west sides of the gate of the sleeping temple.Yan Li's dog meat is cooked on the east stove.
[-]. Seats and dignity
There are many people participating in Yan Ceremony, and their identities and status are very different. Therefore, the arrangement of seats should reflect the difference of respect and rank.
"Yan Yi" said: "The king's seat is above the ranks, and he occupies the main position; the king alone rises to the seat, and the west stands alone, so there is no right to be suitable." 'The monarch's seat is set on the first step, and occupies the main seat of the entire etiquette.At the beginning of the ceremony, only the monarch went up to the hall and stood facing west alone, while the rest of the people stood under the hall. "Suitable" and "enemy" are connected, which means rivalry, and "Moganshi" means that the monarch is the supreme of a country, and no one dares to salute him as a rival to the monarch.
After the monarch is in place, the Qing, the doctor, the scholar, the scholar traveler, etc. enter the bedroom door under the guidance of the minister.Doctor Qing is on the right side of the door, facing north, standing side by side in the order of superiority and inferiority, and the venerable is in the east.The scholars stand side by side on the left side of the gate facing east, and the venerable is in the north.The scholar traveler stands on the left side of the door, facing north, and the venerable is on the east.
After Doctor Qing and others stood still, "The monarch stands in the southeast of the steps, Nanxiang, Erqing, and the officials are less likely to enter, so the positioning is also" ("Yan Yi"), which means that the monarch comes down and stands in the southeast of the steps, 'Nanxiang', 'Xiang'tong'xiang', south direction means facing south; 'Erqing', 'er'tong'you', means close, Erqing means that the monarch salutes all the ministers, let them come closer.Then, the formation of the ministers turned to face west, and the venerable was to the north; the monarch bowed to the doctor again, and asked them to come closer, but the doctor only stepped forward a little, and the direction of the formation remained the same; the formation of scholars remained in place.In this way, the monarch faces the south, and the ministers, officials, and scholars stand on the east, south, and west sides, surrounding the monarch.This orientation of the monarch and ministers is exactly the position of the Yan Dynasty, so this procedure contains the meaning of determining the positions of the monarch and ministers.
During the Yan ceremony, Bin and Doctor Qing had to sit in the hall one after another, and their seats in the hall were also arranged in advance: Bin's seat was between the households and houses in the hall; Shangqing's seat was to the east of the guest's seat. On the other side, the seat of the venerable in Shangqing is in the east.The seat of the big and small ministers is on the west side of the guest seats, and the seat of the venerable is on the west side, close to the guest seats; the doctor's seat is next to the Xiaoqing's seat to the west. Before the Western Preface, it folds and sits to the south.The principle of seat arrangement is that the more respected the status, the closer the distance to the monarch.Scholars are not eligible to sit in the hall, and the seats are arranged in the east of the court.
[-]. Guest and host
In the rituals of banquets and banquets in ancient times, there must be a host and guests, otherwise it will not be a ritual.This is true of the rural drinking ceremony and the rural shooting ceremony introduced earlier, and the Yan ceremony is no exception.
作者： 溪山琴况 2005-8-12 20:12 回复此发言 
*Reply: "Ancient Chinese Etiquette and Civilization" by Peng Lin, a professor of history at Tsinghua University, is serialized
According to common sense, the host of Yanli should be the monarch, and the guest should be the honorable person in the Qing Dynasty.However, the host and the guest in the etiquette are equal and rival each other.In this way, two problems will arise. First, Qing has the highest status among the courtiers, second only to the monarch, and is the closest in respect and inferiority.If the monarch is the master and the minister is the guest, the monarch will inevitably fight against the minister in every way, and it is unavoidable to be suspected of "the state has two masters"; Tired, hard to drink to one's heart's content.Therefore, Yan Li used a flexible method: let the butcher who is in charge of meals act as the host, and his noble rank is a scholar; another doctor is selected as the guest.Allowing the prime minister and the doctor to deal with each other not only eliminates the scruples of the monarch and his ministers, but also liberates the monarch and the minister, sit back and watch the success, and gather happily to drink.Therefore, "Yan Yi" said: "It is also the etiquette of drinking wine to set up a guest and host; if the slaughterer is the host, the ministers would not dare to be polite with the emperor; it is doubtful to treat the official as the guest, but the doctor as the guest, and it is clear." The righteousness of dislike. '
The candidate for the guest is decided by the monarch's nomination.After the monarch reiterated the decision just now, Bin bowed his head again, accepted the appointment, and went outside the gate to wait for the official invitation of the master.Therefore, the monarch bowed to Doctor Qing in the court, and then went to the hall to sit.Then, Yousi welcomed the guests and came to the court.Although the guest in the Yan ceremony is not a guest in the strict sense, it is still an important figure in the Yan ceremony in form. Therefore, after the guest enters the atrium, the monarch should walk down a step from the hall to bow to him to show his respect. present.
Similarly, although the Zaifu is the host, he is only the host who serves wine on behalf of the monarch, not the real host in the Yan ceremony.Therefore, Zaifu is not allowed to walk up and down the hall steps, but can only walk the west steps like everyone else.
[-]. A gift from the host and guest
Yan ceremony begins with the gift of the guest and the host.After the host and guest came to the hall, they saluted each other.Then, the host prepares to offer wine to the guests.The etiquette of offering wine is stylized, and it appears repeatedly in Yan Li. For the sake of brevity, here is an introduction to the etiquette of offering wine, which will be omitted later and will not be repeated.According to the banquet etiquette, before serving the wine, the host must wash his hands and wash the wine jue (or goblet) before going to the court to show solemnity and cleanliness.At this time, the guest cannot sit alone in the hall, as it is suspected of enslaving the master, which is a show of arrogance, so he has to go out of the hall.At this time, the host wants to thank the other party to go down the hall; the guest responds with courtesy.After washing hands and jubilee, both parties go to court together.Then, the host went down to wash his hands again to show the solemnity of drinking for the other party.For the same reason, the guests are going to go down again, and the ceremonies of making concessions to each other are the same as before.So, the two parties went to court again, and the host offered wine to the guests after drinking.After thanking the guest, he took over the title, sat down at the table and made sacrifices before eating, that is, sacrificed with preserved wine first, and then sacrificed wine with wine, in order to commemorate the people who created these foods in the past.After the guest's sacrifice, he should praise the sweetness of the wine; the host should pay his respects;The master said goodbye.This is the host offering wine to the guests, which is called 'offering'.
Then, the guest drink wine to pay homage to the host, which is the so-called "reward". People's etiquette is just the opposite of the previous ones.The only difference is that after the host finishes drinking the wine, he cannot praise the sweetness of the wine, because the wine is his own.After the payment, the master went down to the hall with an empty goblet and put it into the pot in the court.
As usual, at this time, the host will entertain the guests again, one offer, one drink, one reward, and the gift of one offer is considered complete.However, the host in the Yan ceremony is not the host, and the guest is not the guest in the strict sense, and the ceremony of the guest of honor must not overshadow the monarch.Therefore, Yan Li had to be flexible in the ceremony. While maintaining the guest-host ceremony, it was necessary to take into account the dignity of the monarch.For this reason, after the guests, the host's offering, and the wine, the etiquette of the host offering wine to the monarch is inserted, which is a phenomenon that does not exist in other banquet etiquettes.
When the host offered wine to the monarch, the guests did not dare to settle down in the hall, so they voluntarily went down to avoid it.The monarch invited the guests to the hall to show his courtesy, and the guests then went to the hall and stood on the inner side of Xixu.The master goes down to the hall to wash his hands and wash the elephant goblet (a special wine vessel for the monarch); then he goes to the hall to drink wine and present it to the monarch.The monarch took over the elephant goblet after thanking him.The master came down from the hall and faced north to bow and give gifts to the monarch.Therefore, the monarch made a sacrifice before eating, and after the sacrifice, he drank all the wine in the elephant goblet and thanked the master.The host answered the obeisance at the bottom of the hall, then went up to the hall to take the elephant goblet, and then went down to put the bowl into the bowl.
It stands to reason that the monarch should then wash his hands and wash his hands, and drink wine with his master, but the master dared not perform this great ceremony with the king, so he had to drink wine for himself.The master goes down to the hall, takes another jug ​​to wash, and then goes to the hall to drink wine.Since this wine is drunk on behalf of the monarch, it should be taken from the table.Then he went down to the hall and kowtowed to the monarch again at the foot of the steps.The monarch replied with a salute.Then, the host made a sacrifice before eating, and after the sacrifice, he drank up the wine and kowtowed to the king again.The monarch replied with another salute, and the master put the empty goblet into the pot.
作者： 溪山琴况 2005-8-12 20:12 回复此发言 
Reply 65: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The ritual of the host rewarding the guests can only continue at this time.The host washes his hands and goblets in the hall, drinks wine from the square pot in the hall, and salutes the guests.Bin replied his thanks.The host offered wine on behalf of the monarch, and then drank the wine; the guest dared not accept this great gift and refuse.The host pays homage to the guest after drinking all the wine in the goblet;After the host washes the goblet, he drinks wine from the bowl, and the guest takes the goblet after thanking him, and the host salutes and sends it off.The guests sat at the banquet to offer wine, and after the sacrifice, put the goblet on the east side of the preserved and preserved wine.
Five, four travel remuneration
After the reward ceremony for the guest of honor is completed, the monarch will drink wine for his ministers from top to bottom, which is the so-called "travel reward".Yan Li's travel remuneration always begins with "Jejue" as a signal.However, the title given by the monarch must be prepared by a special person ("Yan Li" is called "the nobleman") and placed in front of the monarch's seat.
Due to the large number of people with Li, the status levels are different from each other, and everyone has to take their turn, the procedure of Yan Li is quite long and complicated. "Yan Yi" summarizes this series of procedures into the following sentences: "To offer the king, the king gives travel rewards; then to offer the minister, the minister gives travel rewards; then to offer the doctor, the doctor gives the travel reward; then to offer the scholar, the scholar gives the travel reward." Travel rewards; and then offer the concubine. '
"Xianjun, Junju Travel Rewards" is a travel remuneration for guests. "Then present the Qing, and the Qing will give you travel remuneration", which is for the Qing to give you travel remuneration. 'Then present the doctor, the doctor will give the travel reward', it is for the doctor to give the travel reward. 'Then present the scholar, and the scholar will pay for the trip', which is the travel reward for the scholar.The status of the bastard is humble, and he no longer pays for it.Therefore, in the Yan ceremony, it is necessary to persuade the guests, ministers, officials, and scholars to drink four times, which is the so-called "four travel rewards".
The general process of Yan Li's travel rewards is: after the host offers wine to the guests, he offers wine to the monarch. After the monarch drinks up, he fills up the wine in the jue, holds it up high, and rewards the guests to drink; then, the host offers wine to the Qing. After the Qing drank the wine, he held it up high, and persuaded everyone to drink it; Everyone rewards wine and persuades them to drink; finally, the host offers wine to the concubine.In this way, from top to bottom, every gift recipient is rewarded.The whole process is like a relay race, one link after another, compact and enthusiastic.
During this period, the musicians in the hall first sang "Deer Ming", "Simu" and "Huang Huang Zhe Hua" with the accompaniment of Se.After singing, the host offers wine to the musicians.Then, the sheng player stood between the bell and the chime, and played "Nanxin", "Baihua", "Huashu" and other music.After the performance, the host offers wine to the sheng player.After that, the upper and lower halls sang and played music alternately: the song "Yu Li" was played by the zither in the upper hall, and the song "You Geng" by the sheng in the lower hall; The song of "Chongqiu"; the song of "Nanshan Youtai" played by drums and zithers in the hall, and the song of "Youyi" played by Sheng in the hall.Then sing local music: "Guan Ju", "Ge Qin", "Juan Er" in "Zhou Nan", "Magpie Nest", "Cai Fan" and "Cai" in "Zhao Nan".At this time, it is often necessary to use archery to come to Lebin, and the etiquette is the same as that of rural archery.
The formal etiquette ends here, and then enters the stage of 'No Jue'.Food and beverages are placed in front of each person's table. At this time, drinking and persuading each other to drink, no longer counting the number of times of honor, they can drink freely and persuade each other until they are drunk.It should be pointed out that even when there is no counting of honor, it is absolutely not allowed to be rude due to drunkenness. For this reason, a wine supervisor is specially appointed to supervise and punish the gift giver.
At night, there are candles to illuminate the steps, the west steps, the courtyard and outside the door.When Bin was slightly drunk, he took away his candied meat from the banquet and went down to the hall.The musician played the music of "陔", and Bin gave the preserved meat to the musician who rang the bell, and then went out.The Qing and the doctor then went out.
[-]. The righteousness of monarchs and ministers expressed by Yan Li
The ingenuity of ancient Chinese etiquette lies in the fact that every seemingly ordinary ceremony is endowed with deep etiquette and righteousness. Lizhong is no exception.
For example, when a monarch rewards a guest with wine, or bestows a title on others, the recipient must go down to the hall, face north, and then pay homage to Jishou.The reason for this is that the monarch is the representative of the country, otherwise it is not enough to express the lofty respect in the heart.Ritual makers hope that through such etiquette, they can cultivate the awareness of ministers to be diligent in state affairs.
Although the monarch is the supreme ruler of a country, etiquette is the behavior of both parties. One of the principles of ancient Chinese etiquette is to pay attention to courtesy and reciprocity.If one party salutes reverently, but the other party does not show it, it is very rude.This is true even if the honor and inferiority are like king and minister.Therefore, in order to show humility, the monarch asked the ministers to come down to stop it, so the recipient went to the hall to complete the worship.Not only that, every time a subject bows to the monarch, the monarch must pay respects with respect, which is what the "Yan Yi" said "there is no exception to the courtesy".Reciprocity is courtesy, and it is a unique way for Orientals to respect each other when interacting and communicating.The ceremony of answering worship can be extended to the way of the monarch and his ministers, which is what "Yan Yi" said, "There is no answer to the ceremony, and the truth of the words is taken from the bottom."It is an important principle of the way of the monarch and ministers advocated by Confucianism. "Yan Yi" explained: "The ministers try their best to make contributions to the country, and the emperor must repay them with honors, so all the ministers should do their best to make contributions. Therefore, the country is safe and the king is peaceful. 'All courtesy is a reminder to the monarch: You can't just ask your subordinates to do their best, but you don't have a corresponding expression.This is true in ceremonial occasions, and it is also true in the way of governing the country. For the ministers who have made contributions to the country, the monarch should use Juelu to repay.In this way, all the ministers will work hard to make contributions, so there will be harmony between the monarch and the ministers and the long-term stability of the country.Therefore, "Yan Yi" also said: "Yan Li is the one who understands the righteousness of the monarch and ministers." 'This is what Confucianism calls the righteousness of the monarch and ministers.
The relationship between the monarch and his ministers can be extended to the relationship between the monarch and the people. "Yan Yi" said: "The superior must understand the righteous way to teach the people, and the people will make meritorious deeds, and then take a tithe, so the upper and lower will have enough and the lower will not be short; 'It means that the monarch must use the 'right way' to guide the people. If the people accept the correct guidance and work hard to do their own work, they will definitely create sufficient material wealth.Even so, the monarch still pays lightly and poorly, and only collects one-tenth of it for government expenditure.There is no resentment between the monarch and the people, that is "harmony", and there is no shortage of wealth and resources, that is "peace"; "peace and peace" can lead to great order in the world.Therefore, "Yan Yi" also said: "Harmony is the use of etiquette." It can be seen that Yanli is not a simple banquet, but has profound meanings, but it is natural and reasonable everywhere, and there is no trace of preaching.
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67 Reply: Reply: "Ancient Chinese Etiquette Civilization" by Peng Lin, a professor of history at Tsinghua University, is serialized
●Princes meet each other with respect: dowry 
Ancient Chinese Etiquette Civilization No. [-]
The princes meet each other with respect: dowry
In ancient times, the emperor and the princes, and between the princes and the princes, generally had the opportunity to meet on occasions such as league meetings.If there is no alliance for a long time, in order to connect with each other, they will send ministers and doctors to ask each other, which is the dowry gift.Dowry is a high-level meeting gift between nobles.There are no documents on the etiquette of the emperor's engagement with the princes, and it is no longer known.The betrothal gifts among the princes can be divided into big betrothal and small betrothal. The rituals of the two are basically the same, but the identity of the envoy and the amount of the gift are different. "Rituals Dowry" records the etiquette of the great engagement, and "Book of Rites Dowry" expounds the etiquette and righteousness of the dowry.
[-]. Outline of dowry
Form a group to tell the temple to set off.
The countries and envoys to be employed are agreed upon by the monarch and the ministers, and a minister is selected as the official envoy, called the guest; a doctor is the deputy envoy, called the Shangjie; other official members of the entourage are served by scholars, called the Public referrals are appointed by Sima.
The day before the trip, the monarch was present to check the gifts one by one, and after confirming that they were complete, they were loaded into the car, and the gift list was handed over to the envoy.On the day of travel, the envoy must first perform a temple announcement ceremony in his own temple, and report the upcoming appointment to the temple owner.At the beginning of the trip, the envoy and his entourage should offer sacrifices to the god of the road.Doctor Qing made a sacrifice with wine and dried meat beside the mound, and then drank wine as a farewell farewell for the envoy.
Entering the suburban labor establishment to pay for food
Before arriving at the border of the host country, the mission should rehearse the interview ceremony.The earth is first piled up as an altar, and then the steps are painted to simulate the hall of the palace; the curtain is set on the north side, which symbolizes the position of the monarch; the exercise is a solemn expression.When entering the country, all personnel swear that they will never violate the etiquette laws of the host country.Then, he had an audience with the Guanren and explained his purpose.With the consent of the monarch, the mission enters the country.
After the envoys arrived in the suburbs, the king sent his ministers to take a bundle of silk to express condolences on behalf of the king.The envoy rewarded you with skins and bundles of brocade.Then, the wife of the monarch sent a doctor to take dates and chestnuts to comfort the doctor, and the envoy rewarded the doctor with skins and bundles of brocade.
When the envoy came to the foreign court where he was hired, the doctor arranged a building for the embassy. The Shangqing sent the order of the king here to ask the envoy to stay here, and the envoy kowtowed again to express his thanks.The Zafu displayed the food presented to the envoy in the hall, and there were rice, grass and other things outside the door, and the deputy envoy and the entourage also presented food respectively.Formal eating etiquette should include three categories: Xing (uncooked animals after slaughter), cooking (cooked animals after slaughter), and 饩 (live animals that have not been slaughtered). Hecooking belongs to informal etiquette and is called 飧.
Hire and enjoy.
Engagement is the core part of the betrothal gift, and it is divided into four ceremonies: hiring the monarch, enjoying the monarch, engaging the monarch's wife, and enjoying the monarch's wife.On the day of the appointment, the monarch sent a doctor to the hotel to meet the envoy.The envoys displayed gifts such as coins and silk outside the temple gate.The monarch appointed the Qing as Shangban, the doctor as Chengban, and the scholar as Shaobin, and he greeted the envoys at the gate.The king and the envoys go to court.The envoy, facing east, delivered a speech on behalf of his monarch, and presented the jade to the monarch.The monarch, facing west, saluted the envoy again, and took Gui with his own hands.
After the appointment, the envoy goes out from the hall, and then enters again to enjoy the ceremony.The envoys presented the bundle of silk and the biscuit, went up to the hall facing east, delivered a speech on behalf of their monarch, and presented coins and silk to the monarch.The monarch, facing west, saluted the envoy again, and took the coins and silks with his own hands.
When presenting the dowry to the monarch's wife, Zhang is used as a jade vessel; when presenting the gift, a cong is used.But the wife does not accept it personally, but the monarch accepts it on her behalf.
Private face
The ceremony of engagement and honor is carried out on behalf of one's own country. After that, envoys and others have to pay homage to the monarch in their own name. This etiquette is called private meeting.Before a private meeting, the monarch must first serve as a concierge.The monarch went out of the temple gate to welcome the guests and entered. After the two parties went to the hall, the monarch personally gave the envoy the lacquer table and entertained him with wine.Yousi displayed four horses as gifts in the court.Then, the monarch presented the envoy with a bundle of silk, and the envoy bowed again to accept it.
The envoy met the monarch in private, holding a bundle of brocade in one hand and the bridles of four horses in the other.The monarch and the envoy bowed to each other and then went to the hall.The envoy presented the coin and silk to the monarch, and the monarch accepted it with his own hands.The ceremony for the deputy envoy and his entourage to meet the monarch privately is similar to this.
return
The monarch went out of the temple gate to see off the envoy.When he was about to reach the gate, the monarch asked the other monarch about his living conditions.After the envoy replied, the monarch went to salute again, wishing him safe and sound.The monarch asked about the situation of the other party's doctor, and expressed his condolences to the envoy's hard work, and condolences to the accompanying people.
The monarch presents food to the mission during its stay, which is called gui 饔饩.The food presented is the first prison of cooking, the second prison of meat, and the second prison of glutinous rice, a total of five prisons; a total of [-] urns of fermented wine and meat sauce, and [-] rice; Sixty carts of salary and fodder.There are also gifts from the monarch's wife and senior ministers.The deputy envoys and accompanying personnel also received corresponding food as gifts.
During the period, the monarch invited the mission to see the glory of the country, visit the ancestral temple and palaces, etc.The monarch also entertains envoys and deputy envoys with feasts, meals, swallows, etc.; the Qing also entertains them with feasts and meals.
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68 Reply: Reply: "Ancient Chinese Etiquette Civilization" by Peng Lin, a professor of history at Tsinghua University, is serialized
Ask Doctor Qing.The envoy greeted the ministers in the name of the monarch, and then visited the ministers in the name of a private person.The deputy envoys and others only visited the ministers in their own names.
return bribes
Before the mission was about to return to the country, the monarch sent his minister to return the Gui and the Zhang that the messenger gave to his wife in the dowry gift to the messenger.After that, the monarch handed the bundle to the envoy and asked him to pass it on to his monarch. This etiquette is called "bribery";The wife of the monarch sent a doctor to return the envoy with rice, beans and wine.The doctor gave gifts such as bundles of silk to the envoys.The deputy envoys and entourage also have their own gifts.
see off guests
The monarch personally went to the hotel to meet the envoy, expressed his thanks to the envoy who had come to invite himself and his wife under the order of the king, greeted all the doctors, and expressed his farewell to the envoy who was about to return to the country.The envoy went to court and bowed three times to thank the king for his gift.So the emissary and his party set foot on their way home and stayed in the suburbs that day.The monarch also sent ministers to send gifts to the deputy envoy, sent officials to send gifts to the deputy envoy, and sent officials to send gifts to the envoy's entourage.The soldiers must send the envoys to the border all the time.
Return to the temple
When the envoy returned to the suburbs of his country, he asked the people in the suburbs to report to the monarch, then put on court clothes, held a sacrifice and entered the city.The envoy displayed the coins and silks presented by the other party's monarch and senior officials on the Zhichao, the envoy Zhigui stood facing north, and the deputy envoy Zhizhang stood beside the envoy.The envoy returned to the monarch and reported in detail the process of the envoy.The monarch expressed condolences to the envoys, deputy envoys and entourage, and gave them coins and silks one by one.
The envoy announced the temple ceremony with a bundle of silk beside the gate of his home, telling the temple owner that he would reward the accompanying people when he returned from the envoy.When the deputy envoy returns to his home, he will also hold the ceremony of telling the temple in the same way.
[-]. Holy kings who are brave and powerful
In Confucian etiquette, the length of the salute varies greatly.The heavier the ceremony, the more complicated the etiquette and the longer the salute.The dowry gift and shooting ceremony are the most important rites, and the main ceremonies begin at dawn and end almost at noon.Such a lengthy etiquette is unimaginable for ordinary people. If one is not a person with strong moral power and superior spiritual strength, it is impossible to persevere to the end.
During the process of saluting, toasting each other is just a symbolic drink, even if you are very thirsty, you will not take a drink; the meat on the banquet is almost dry, even if you are hungry, you will not eat; At that time, others are slack due to fatigue, but the saluteer is still dignified and prudent, and earnestly performs every ceremony, because he knows that the righteousness of the monarch and his subjects, father and son, and elders and children are contained in it.
Only those who can complete all the etiquette from beginning to end are those with strong virtues. "Employment" said: "This is difficult for everyone, but a gentleman can do it, so it is said that he can do it."To act is to be righteous, and to be righteous is to be brave. '
A gentleman is a virtuous person, and a virtuous person must act appropriately in everything (here 'righteousness' means 'appropriate'), able to grasp the sense of proportion, decisive and brave in dealing with things.
"Employment" says that there are two kinds of powerful brave men, one is the brave man who uses his courage for private fights, but he is actually a disorderly person who endangers society, which is not worthy of praise; the other kind of brave man, "the world is fine , then use it for propriety and righteousness; if there is something in the world, use it for victory'; "Employment" says that the latter is the brave man respected by the ancient sage kings.Such a brave man can fight for justice in war years, and has the ability to win decisive battles; in peaceful times, he can follow the important etiquette formulated by the emperor, and achieve the smoothness of the world; .Therefore, the nobleness of a sage king is brave and powerful. '
It can be seen that etiquette such as dowry gift and archery ceremony have the effect of sharpening people's will and motivating people's spirit.Confucianism establishes etiquette and requires people to practice it all the time, precisely to subtly influence etiquette and righteousness, and to cultivate a gentleman.
[-]. Guizhang and Virtue
The most important gifts in the betrothal gifts are jade articles, such as the jade for hiring the monarch, the bi for enjoying the monarch, the zhang for engaging the monarch's wife, and the cong for enjoying the monarch's wife, etc. Among them, Gui is the most important.
In ancient times, the gui used to meet the emperor was nine inches long, and there was a supporting board of equal length underneath.Gui is half an inch thick and three inches wide, with one and a half inches left and right cut off from the top to form an acute angle; six circles are drawn horizontally in three colors on the pallet, the order of the three colors is vermilion, white, pale, vermilion, white , Pale.The gui used to invite the princes has only two colors of vermilion and green, and the length of both the gui and the pedestal is eight inches.There is a one-chi-long ribbon at the end of these two kinds of pallets, which is black on the top and yellowish on the bottom.
At the ceremony of telling the temple before departure, Yousi opened the casket of jade wares, took out the jade, and handed it to Zai.Zai handed Gui over to the envoy.The envoy Ponggui listened to the king's order and recounted the king's order.Then he took Bi and Zhang, and finally, carefully put them into boxes one by one, and then set off.When the mission enters the country, arrives in the outer suburbs and stays in a hotel, the gifts must be checked.The focus of the three inspections is the jade articles such as Gui and Zhang, not only to check whether they are intact, but also to take them out and wipe them.The degree of cherishment can be imagined.
作者： 溪山琴况 2005-8-12 20:15 回复此发言 
69 Reply: Reply: "Ancient Chinese Etiquette Civilization" by Peng Lin, a professor of history at Tsinghua University, is serialized
According to the records of "Employment", Zigong was very puzzled by this phenomenon, so he asked Confucius why a gentleman "prefers jade but despises 碈" (碈 is a stone very similar to jade)?Is it because there are more stones and less jade, so that rare things are more expensive?Confucius replied that it is not because there are many jades that they are cheap, and jade is expensive because there are few, but because jade has unique advantages in terms of feel, appearance, and texture; these characteristics are very similar to the character pursued by a gentleman: It is shiny, like benevolence; the texture is dense and hard, like wisdom; although it has edges and corners, it does not hurt people, like righteousness; the jade body hangs and falls, like human humility; When it is clear, it spreads far and wide, and when it ends, it stops abruptly, just like the Confucian way of taking pleasure; the flaws do not conceal the goodness, and the goodness does not conceal the flaws, which is similar to the loyalty of people; , like a rainbow running through the sun, like the sky; jade hidden in the mountains and rivers, the essence can be seen outside, like the atmosphere of the earth; when using Guizhang for dowry, there is no need to add other items, just like a virtuous person; people all over the world love it Jade, like everything is inseparable from Tao.Jade has eleven beautiful qualities, such as benevolence, righteousness, propriety, wisdom, joy, loyalty, faith, heaven, earth, virtue, and Tao, which are exactly the goals that a gentleman should pursue in self-cultivation, so Confucius said, "A gentleman is more virtuous than jade." ', so deeply cherish it.Confucius quoted the words "When you read a gentleman, you are as warm as jade" in "The Book of Songs·Qinfeng·Xiaorong" to explain that the gentleman in the poet's mind is as gentle as jade.
China, Mexico and New Zealand are also known as the world's three major ancient jade producing areas.China's jade materials are widely distributed, and jade production has a long history.As early as the Neolithic period, all parts of the north and south of my country were able to produce exquisite jade wares, and the shapes of the jade wares were rich and varied, showing a tendency to serialize.By the Xia, Shang and Zhou dynasties, the craftsmanship of jade wares was quite mature.Different from Mexico and New Zealand, because Confucianism endowed jade with rich humanistic connotation, Chinese jade is no longer a handicraft just for entertainment, but a special item for literati to show their inner virtues or value tendencies, and then formed the style of jade for gentlemen. wind.There are quite a lot of idioms related to jade in China, which complement the dazzling array of jade wares, forming a unique Chinese jade culture (see the fourth lecture of my book "Exquisite Cultural Relics and Cultural China": "Liangzhu 'Cong King' and Chinese Prehistoric Era Jade Culture"; Tsinghua University Press, 2002).At this point, it is not difficult to understand the important meaning of jade in dowry.
[-]. Returning jade and valuing gift over wealth
As mentioned earlier, it is quite solemn for the envoys to be hired to accept Guizhang in front of the monarch.This is especially the case when hiring and enjoying gifts: there is a secretary who takes the jade and hands it to the deputy envoy; the deputy envoy respectfully transfers it to the principal envoy;In ancient times, there was "裼(xi) Xili". The ancients usually wore Gebu clothes or fur clothes, and a beautiful smock called "裼" was added outside, and formal dresses were worn outside the kimono.In general etiquette, the saluting person does not button the front placket, and takes off the left sleeve, which is intended to reveal the inner robe.On special solemn occasions, the front skirt should be fastened, the left sleeve should be put on, and the jacket should be covered. This is the so-called "strike".At this time, the envoy is about to perform the betrothal gift to the king of the begging country, so he has to "attack" and hold the gui.Due to the solemnity of the etiquette, the party asking the guest country first had to "resign the jade" to show humility and dare not be worthy, and then agreed to the envoy to go to the court to perform the ceremony of betrothal.When the monarch accepts jade, he should also "attack" to show his respect for Gui.It can be seen that the grandness of the dowry is mainly reflected in the respect for Guizhang.
After the monarch has received the jade, the main task of the envoy seems to have been completed.However, when the envoy was about to return to the country, the monarch of the country that asked the question sent his minister to the envoy's residence to hold the ceremony of "returning the jade", that is, to return the original objects of Gui and Zhang that he had accepted to the envoy.It is extremely solemn for the envoy to "attack" and receive Gui.Then Huanzhang, the ceremony is the same as Huangui.
People can't help asking, since the monarch has already accepted Guizhang, why should he return it?This seemingly strange phenomenon actually has a deep meaning.Just imagine, if the jade wares brought by the envoy are very exquisite and the quantity is very large, and the party as the host accepts them all according to the order, the excitement of both parties will be on the gift, which is not only suspected of greed for money, but also violates the dowry. original meaning.In order to get close to the princes, the emperor stipulated that the appointment should be small every year and big every three years, so that each other can encourage each other with courtesy.If the princes can communicate with each other with courtesy, they will not invade each other from the outside, and will not meet each other from the inside.This is the subtlety of the Son of Heaven guiding the princes.Therefore, the purpose of dowry is to connect feelings, not the thickness of the gift.Hiring with Guizhang is precisely to hope that each other will strengthen each other with virtue.If too many jade wares are brought, the betrothal gift will be dominated by property, and the original intention of the ceremony will be submerged, which will inevitably damage morality. "Betrothal Gifts" said: "Bringing Guizhang means paying more attention to gifts; if you have been hired and returning Guizhang, this is the meaning of ignoring wealth and paying more attention to gifts."The feudal lords are strict with each other, and the people give way to the people. 'On the one hand, we should use etiquette such as Ci Yu, Shou Yu, and Xi Yu to highlight the standard and solemnity of the ceremony, and on the other hand, we must use the way of returning jade to highlight the humanistic trend of the ceremony, so as to prevent the etiquette from deteriorating due to high standards.
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70 Reply: Reply: "Ancient Chinese Etiquette Civilization" by Peng Lin, a professor of history at Tsinghua University, is serialized
When the princes hire each other and ask if they can value courtesy over wealth, it is to set an example for the world, and the people will advocate comity.This is one of the original meanings of making dowry gifts.
[-]. Introduce and pass on orders, respectful
The term 'introduction' is widely used in modern Chinese, and generally refers to the speech or behavior of a third party communicating with both parties, but few people know that 'introduction' originally refers to a way of communicating in ancient etiquette.
In ancient times, princes, uncles, men, and fifth grade princes met with the emperor or the princes to ask questions. At the beginning of the meeting, there was a considerable distance between each other. The host and the guest could not talk directly, but had to communicate through the person standing between each other. The speaker is called 'Jie', and the speaker on the master's side is called 'Jie'.The distance between the host and the guest depends on the status of the two parties. The more respected the status, the farther the distance is, and the more intermediaries there are. "Employment" said: "Shanggong Qijie, Hou Bo Wujie, and Zinan Sanjie." 'Several referrals have special names, the first person is called 'Shangjie'; the middle person is called 'Chengjie', which means to undertake; the last person is called "Shangjie". 'The last introduction'.The same is true for Bai, there are Shangbai, Chengbai, and Mobai, but the number of people is smaller than that of Jie.The identities of Ban and Jie are different. Generally speaking, Shangban is a Qing, Chengban is a doctor, and Shaoban is a scholar; the same is true for Jie.
When the two sides met each other, they each introduced each other.If the guest wants to say something to the host, first tell the superior, the superior passes it on to Chengjie, and the latter passes it on to the last one; At the end, it was passed on to the master.The host's reply is communicated to the guest in the reverse order.This is what "Introduction" says in "Employment", and "Shao" means to continue and carry on. In "Betrothal Gifts", before the envoy performs the ceremony of engagement and enjoyment, both parties present each other at the gate of the temple, but the writing is quite brief, so we must make the above explanation so that readers can understand.
Why do the two sides talk through the introduction and pass it on?This is a way for the ancients to pay their respects.In the ancients, when meeting each other, you can’t directly point to the other person’s name, that’s a sign of impoliteness, but you should call the other person’s name, so that you can show respect in the distance; calling the other person your Excellency, calling the emperor your majesty, etc. are the same the meaning of. "Employment" said: "Introduction and order, a gentleman respects him and dares to question him, and respects him most." 'It means that a gentleman dare not talk directly to the venerable, so he expresses his utmost respect by passing on his life.The word 'introduction' in modern Chinese comes from this, and it retains the ancient meaning.
[-]. The earliest diplomatic protocol
"Betrothal Gifts" is the earliest existing text of diplomatic etiquette norms in my country, and it is also the earliest text of diplomatic etiquette norms in the world.It establishes a series of principles of diplomatic etiquette, and shows a side of the well-developed etiquette culture in ancient my country. Here are a few examples.
mutually beneficial
On the way to visit, you often pass through other countries. When you reach their borders, you are not allowed to break into them at will. Instead, you should apply for an excuse to the border guards and get the consent of the other country first. This is a respect for the territory and sovereignty of other countries.In the past, the monarch of the country should generally allow the passage and provide convenience, present necessary items such as cattle, sheep, pigs and other food and fodder for livestock to the people passing through the border, and then send people to lead the way until they leave the country.Before entering the border, those who cross the border must take an oath to ensure that they will abide by the laws and regulations of the countries they pass through, and will not disturb the people when they reach their borders.Similar regulations provide an operable paradigm of mutual respect and mutual benefit in diplomatic activities.
Diplomatic courtesy
The mission is the representative of the country and should receive special care from the host country when visiting abroad.For example, after the mission enters the country, the monarch will send someone to the border to greet it, and then send a doctor to perform the ceremony of labor in the suburbs to comfort the travel-stained guests; after staying in the hotel, the host will provide the guest with a hair wash every three days and a bath every five days To provide all kinds of food needed during the stay; to invite them to visit temples, palaces and other places, which is the so-called "light of seeing the country"; to prepare all kinds of food needed for the journey before returning home.Similar regulations can be found everywhere in the "Bowry Gift".
Etiquette
Diplomacy is the communication between countries, and it involves the image of the country everywhere.In the complicated etiquette, the identity, behavior, and language of the people who came forward one after another must be in line with the etiquette. The "Betrothal Gifts" have given the norms, so that the visitors can follow them.
For example, in the ceremony of appointment and enjoyment, the monarch must go to the gate of the temple to greet the envoy in person, and the ceremony of accepting Guizhang must be held in the ancestral temple.In order to show self-effacement, the recruiter should not stay in the ancestral temple of a person with the same status as himself, but should be lowered. middle.
There are strict regulations on the quantity of meat, culinary, glutinous rice, rice grains, and cuddles presented to members of the mission, as well as the location and orientation of the Zhengding, Accompanying Ding, Lidou, and Guigui when they are displayed, and they must not be placed randomly. .
When the king invites envoys to a banquet, he will eat once and twice; if he invites deputy envoys, he will eat once and eat twice.The doctor entertained the envoys with a feast and a meal.When the doctor invites the deputy envoy to a banquet, it is enough to choose one of the meal ceremony and the feast ceremony.
Due to space limitations, no more enumeration, interested readers can read the original text. The various norms recorded in "Rituals" have become the source of diplomatic etiquette in ancient my country, and have been used by successive governments or modified according to social changes.
作者： 溪山琴况 2005-8-12 20:15 回复此发言 
Reply 71: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●Appreciation and Liwen: mourning clothes
The Sixteenth Speech on Etiquette and Civilization in Ancient China
Appreciation and Liwen: mourning clothes
Generally speaking, peoples with relatively advanced culture will use some specific form to express their inner grief when their loved ones die.In the etiquette in ancient my country, there is a saying that "there is no more important ceremony than mourning".Because the general etiquette ends in a day or a few hours, and the funeral ceremony lasts as long as three years, and the etiquette is extremely complicated and the connotation is quite rich.The mourning dress system is an important part of the funeral ceremony. It is one of the most prominent cultural phenomena in the ancient social life. "Yi Li" has an article "Mourning Clothes", which is the original document of the ancient mourning clothing system, and it is said to have been passed down by Zixia. "Book of Rites" includes "Miscellaneous Notes", "Small Notes on Mourning Clothes", "Big Biography", "Big Records of Mourning", "Ask about Mourning", "Four Questions about Clothing", "Three Years of Questions", "Four Systems of Mourning Clothes" and so on. Discuss the etiquette of mourning.Scholars of the past dynasties have written a lot of books on mourning, and the issues are extremely complicated. This article tries to give a superficial introduction.
[-]. Three is five, five is nine: the establishment of kinship
The principle of the mourning dress system, "Xunzi · Li Lun" says that "the text is based on affection", which means that the mourning clothes are established according to the depth of feelings between the living and the dead, and the depth of feelings is determined by the relationship between each other. It is determined by closeness.
Theoretically speaking, the reproduction of a family is never exhausted, therefore, the human kinship system is always expanding up and down, left and right.For the convenience of life and management, it is necessary to divide the family.The blood relationship between any person and his father and son is the closest, the closest relationship, and the deepest kindness.Therefore, the ancients regarded the three generations of father, self and son as the core of the family.Based on this, the scope of the family is determined by two expansions. This is what is said in "Book of Rites: A Little Note on Mourning Clothes", "Kiss, three is five, and five is nine". 'Three' refers to the three generations of father, self and son.One generation up from the father is the grandfather, and one generation down from the son is the grandson. After such an expansion, the kinship relationship is extended from the original three generations to the five generations of grandfather, father, self, son, and grandson. Five' means.Then, the five generations of grandfather, father, self, son, and grandson are pushed up and down two generations respectively. Nine generations of great-great-great-grandsons, this is the meaning of 'taking five as nine'.
Why extend kinship to nine generations?Because the immediate relatives that a person can meet in his life, the number up to the great ancestor is the highest, and the number down to the great-great-grandson is a limit range.Based on this, collateral relatives start from brothers, and can have brothers from father (brothers who share the same grandfather as oneself), brothers from grandparents (brothers who share the same great-grandfather as oneself), and can only go as far as clan brothers (brothers who share the same great-grandfather as oneself) Brothers).In this way, from the four generations of Gaozu, down to the four generations of great-great-great-grandson, plus one's own generation, there are nine generations in total, including brothers from the father, brothers from the ancestors, brothers from the clan, etc., which constitute the customary nine clans, including the ancestors of the clan. All members of the family.
In ancient China, the method of dividing families by nine clans was passed down to Korea at the latest in the Song Dynasty, and was widely accepted by the government and the public, and has been passed down from generation to generation.For more conciseness, they use 'inch'
As a basic unit to express the relationship within the family, it is helpful for us to understand the relationship of closeness and estrangement. The main points are as follows:
All the relationship between father and son is one inch.Great-grandfather and great-grandfather, great-grandfather and grandfather, grandfather and father, son and grandson, grandson and great-grandson, grandson and great-grandson are all father-son relationships, so they are all one-inch relationships.In the patriarchal theory, the husband and wife are one body, so there is no 'inch' distance between the couple.Brothers and sisters born to the same mother do not have an "inch" distance from each other.Therefore, the relationship between children and their mothers is the same as that of their fathers.
The horizontal relationship is two inches.The father's brother belongs to the collateral relatives, and they have to set up a separate family. The relationship between each other is more distant than the relationship between father and son. Therefore, it is stipulated as two inches, such as yourself and cousin, cousin and brother again, brother brother again and three followers. Brothers, it's all about two inches.
In this way, on the coordinates of the relationship between the five servers, the relationship between each other is completely clear as long as the inches are stated.For example, the cousin is two inches, the brother is four inches, and the brother is six inches, all of which are brothers; the relationship with the uncle is the direct line plus the side line. For example, the uncle is three inches, and the cousin is three inches. Uncle is five inches, Congshu is seven inches, both are odd numbers.The more inches, the thinner the relationship.From the great-grandfather to the great-great-grandson, the farthest relationship is Bacun. Therefore, Koreans often use "Bacun with Gaozu" to represent a family. The illustration is as follows:
Gao Zu
1 inch|
great-grandfather - great-grandfather brother
1 inch|
Ancestor -- ancestor brother -- ancestor cousin
1 inch|
Father - Uncle - Tang Uncle - Cong Uncle
1 inch|
Myself—cousin—from brother—and from brother
1 inch|
Son - nephew - cousin - from nephew
1 inch|
grandson -- brother grandson -- cousin grandson
1 inch|
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 72: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
great-grandson-brother-great-grandson
1 inch|
great-great-grandson
This method is still used in North and South Korea. When we communicate with them, we can often hear them directly expressing kinship in inches.A few years ago, a professor at South Korea's Yeongnam University found his long-lost relative in Northeast China. After returning to Beijing, he told the author excitedly: "He is my five-inch uncle!" 'Uncle Wucun is a Tang uncle, and the relationship is very close, so he is very happy.
[-]. Upper killing, lower killing, and side killing: the establishment of mourning uniforms
If everyone with a little relative had to wear mourning when they died, they would spend most of their life in mourning, making it difficult to live a normal life, and society would not be able to develop.Therefore, the ancients limited the scope of mourning to the nine ethnic groups.
However, there are great differences in the closeness and estrangement among the nine ethnic groups.The three generations of father, father, and son are the closest relatives, and no matter whether they are upward, downward, or collateral, the family relationship is becoming more and more distant. Not only is there a layer of blood relationship between myself and my grandfather and grandson, but the time spent together is generally shorter There are few fathers and sons, and the relationship between each other will naturally decline.This is especially true with great-grandfathers and great-grandfathers, who may have never even met each other. Just hearing about their father-grandfather, the relationship will naturally decline again.This kind of declining phenomenon is called "reducing killing" in Li Shu, and "killing" (shai) means to reduce and reduce damage.
As mentioned earlier, the expression of ritual is consistent with people's inner feelings.In such a family with different closeness and kindness, it is naturally impossible to use the same mourning clothes.According to the principle of "reducing the killing" of family ties, the ancients formulated five corresponding levels of mourning clothes: cut down, Qi down, big work, small work, and silk linen.
Straight line upwards, family ties are reduced from generation to generation, and the level of mourning clothes is also reduced from heavy to light, which is called "shangsha". Decline in March.
Directly descending, the family relationship is also reduced from generation to generation, and the level of mourning is also reduced from heavy to light, which is called "downward killing". The great-great-grandson wears hemp.
Similarly, the reduction of family affection to collateral relatives is called "side killing". .
Different kinships wear different mourning clothes, which is adapted to different emotions according to "Li Lun" as "commendation of affection and writing".The results of upper killing, lower killing, and side killing cover all relatives in a person's life, so "Book of Rites: A Little Note on Mourning Clothes" says that "the upper killing, lower killing, and side killing are all relatives."
The scope of the fifth-class mourning clothes includes all relatives within the four generations of Gao, Zeng, grandfather, and father. The lightest mourning clothes are hemp. Therefore, "Book of Rites·Da Zhuan" says: "Four generations wear the same clothes, and the clothes are poor." . 'So folks often use 'five suits' to refer to family relations, and whether they belong to the same family by whether they have produced five suits.Then, when a distant relative who has left the fifth server has a funeral, how should he deal with it? "Da Zhuan" says that there are two principles, one is "the fifth generation's exemption", that is to say, if the relatives of the fifth generation have a funeral, there is no need to wear mourning for it, as long as they are left-handed and exempted when entering and leaving the funeral (wen, "the Avoid' is to tie a one-inch-wide mourning belt on the head); the second is "the sixth generation, the relatives are exhausted". If there is a funeral, you don't have to make any representations.It can be seen that "the fifth world's exemption" is a transitional funeral ornament.
Eleven subcategories of third and fifth class mourning clothes
The five-class mourning clothes, from heavy to light, are cut down (cui), Qi (zi) down, great work, small work, and silk (si) hemp, and there are subdivisions within the five clothes. There are a total of eleven kinds of mourning , its name and objects of mourning are roughly as follows.
Zhan Fai is the heaviest of the five mourning clothes.
1. Cut down for three years."The Book of Rites Four Systems of Mourning Clothes" said: "Those who are kind and generous will wear heavy clothes, so beheaded for three years for the father, and those who are restrained by kindness are also." 'The object of obedience is the fewest. In this sect, it is limited to a few cases where the child is the father, the wife is the husband, and the father is the eldest son.
Qi Fai is a funeral that is inferior to beheading. According to the difference of closeness, there is a difference between using a staff (mourning staff) and not using a staff, and the length of the mourning period. There are four situations in total:
2. Three years of decline.The father dies as the mother, and the mother serves as the eldest son. "Four Systems of Mourning Clothes" said: "As a father, to serve the mother and love the same."There are no two suns in the sky, no two kings in the earth, no two monarchs in the country, and no two honors in the family. '
Children's love for their father and mother is the same, but they are different in mourning clothes, mainly out of the consideration of "the family has no two respects", in fact, it is to highlight the subjectivity of the paternal line. 
3. The period of full decline.The father wears it for the mother, and the husband wears it for the wife; the mourning dress is the same as that of Qi Shuan for three years, but the mourning period lasts for one year (one year).
4. The period of full decline.For grandparents, grandparents, uncles, brothers, etc.; the main difference from the above two mourning clothes is
Not stick.
5. Qi declines in March.Serve it to great-grandparents, etc., and ordinary people also use it when they are kings.
great merit
6. September and July of Dagong.Serve it to your father, brother, husband's grandparents, etc.
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 73: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
7. September and July of great meritorious deeds.This service is mainly for those who die.Changshang, Zhongshang for sons and daughters; Changshang, Zhongshang for brothers
Zhongshang waited for him.
(8) Shuai is a special kind of mourning clothes, and the officials of the princes wear it for the emperor.
Little work
9. Xiao Gong Shang May.Serve him as Uncle Xiashang, Brother Xiashang, etc.
10. Xiaogong May.Serve it to your grandparents, grandparents, maternal grandparents, etc.
Roast hemp
11. Ma March.Served by clan great-grandparents, clan grandparents, clan parents, clan brothers, and wives' parents, uncles, nephews, sons-in-law, etc.
The relationship between the Wufu and the Nine Clans, as well as in-laws and wives (see Section [-] for details of in-laws and wives) is very complicated. Therefore, the ancients often drew diagrams for easy reference and memorization.The "Mourning Dress Picture" has appeared in the Mawangdui Silk Book in Changsha.The "Mourning Clothes Map" based on the Tang Dynasty's mourning clothing system was also found in the Dunhuang documents, but it is divided into three pictures, which is relatively complicated.Now we briefly list the relationship between mourning clothes in the pre-Qin period as follows.
High grandparents
(Qi declines in March)
family great grandparents
(缌麻) great-grandparents
(Qi declines in March)
family grandparents
(缌麻) from the ancestors
Grandparents
(Xiao Gong) grandparents
(not stick period)
grandparents,
From mother (Xiao Gong)
clan parents
(缌麻) from grandparents
(Xiaogong) Parents, Uncles
(not period) father
(beheaded for three years) Mother:
The father dies is the mother (three years of Qi decline);
The father is the mother (stick period) from the mother Kundi,
uncle, son of uncle,
nephew
Kundi
(缌麻) From Zu Kundi
(Xiaogong)
Kundi
(Great work) Kundi
(not stick period)
own wife
(Stick period) Wife's parents, (Xiaogong)
Son of Kundi
(缌麻) The son of his father and brother
(Great Gong) Son of Kundi
(Not period) Son:
The eldest son (beheaded for three years); the sons (the period of not sticking) the concubine (great merit); concubine (minor merit) 
Grandson of father Kundi
(缌麻) Kundi's grandson
(Xiaogong) Grandson: grandson
(not stick period); concubine grandson
(great merit)
Kundi's great-grandson
(缌麻) great-grandson
(steamed hemp)
great-great-grandson
(steamed hemp)
mourning clothes sketch
[-]. There are six techniques of dressing: the principle of determining mourning clothes
The principle of mourning is based on a single family, but it is not limited to that family.A family is nothing but a cell of society. To survive, a cell must communicate with other cells and with the organism.To put it simply, people of different generations in a family must establish a marriage relationship with a family with a different surname.Once in and out in this way, kinship relationships were established between families that were not related by blood. Some people who were originally from the same clan became members of families with different surnames. Many people's identities changed and their roles changed.This kind of intricate social relationship must be reflected in the mourning system.In addition, each family lives in a certain administrative area, and the relationship between the family and the society is very close. Therefore, when the chief executive of a country passes away, how each family mourns for him also needs to have corresponding regulations.
"Book of Rites Da Zhuan" summarizes all kinds of mourning regulations, and believes that there are six principles running through them, which are called "six techniques": "There are six techniques of clothing: one is relatives, the other is respect, the third is name, The fourth is entry and exit, the fifth is seniority, and the sixth is obedience. '
"Kiss" is the most basic principle in the six arts, that is, according to the closeness and distance of the blood relationship, the funeral and so on are determined in the near future.Parents are headed by the father, followed by wives, sons, uncles and so on.The relevant situation of Qinqin has been introduced above and will not be repeated here.
'Zunzun' means mourning for people who are not related by blood but have social status.Zunzun is headed by the monarch, followed by ministers, officials, etc. It is intended to establish the relationship between the monarch and his ministers.Why mourn for these unrelated people?According to Confucianism, a person's status should be commensurate with his virtues, and the higher the status, the higher his virtues should be.The monarch and others are the organizers and leaders of the society, shoulder great responsibilities, and should be respected by the society. "Four Systems of Mourning Clothes" says that you should respect the monarch like you respect your father at ordinary times, and you should respect your father's mourning clothes when you are in mourning: "To serve the father and respect the same as serving the king, the one who is noble and honorable, and the one with the greatest righteousness."Therefore, being a king also cut down for three years, and those who are ruled by righteousness are also. 'According to the principle of respect, Qing, officials, scholars, and common people should mourn for the monarch, and princes, officials, and officials should mourn for the emperor.
'Name' refers to the status relationship formed after a woman with a different surname marries into the same clan.For example, aunts and aunts have no blood relationship with themselves, but they have become one body with uncles and uncles through marriage, and are equal to their mothers, so they have the status of "mother", so they have to mourn for them.The same goes for the son's wife, brother's wife, etc.
"In and out" mainly includes two situations. One is whether a girl is married or not. Before she gets married, she belongs to the same family, and she should be treated properly; after she becomes a foreign family, although she is still of the same blood, her status has become lighter. Therefore, the mourning clothes should be lowered.For example, if a aunt, sister, or sister dies before she is married, she should serve her for a year; , the identity has changed, and the members of the sect will be lowered to mourn for him.
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 74: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
'Old and young', old and young refers to adults or minors.Adults are official members of the family, while minors are the objects of family support, so there are differences in mourning clothes.The ancients called "Shang" for those who died underage (under 20 years old). According to the age of the deceased, there are three types of "shang": 19-16 years old are long-shang, 15-12 are middle-shang, 11-8 The age is the next mourning.Wearing mourning for a martyr is called "Shangfu", and the mourning dress must be lowered. For example, for an uncle, he should be served for the first year of death, but if he is a long-term or middle-aged man, he must be reduced to September of Great Merit; , you can only serve Xiaogong Wuyue.
Died under the age of 8, known as 'the war without clothes'.The war without clothes does not wear mourning clothes, but just mourns.The time of mourning corresponds to the actual age, which is to convert the age of the deceased into months, and then "change the day to the month", and cry one day when the birth is one month.According to ancient rituals, a child is not named until three months after birth. If a child dies before being named, there is no need to mourn for it.
"Obeyance", the situation of obedience is quite complicated, and here are only two kinds. One refers to the fact that there is no direct kinship relationship with each other, but they follow relatives or elders to mourn for them. For example, a son follows his mother to mourn for his grandparents The wife follows her husband in mourning for the husband's relatives; the other is that there is no relationship between each other, but only due to the relationship between the monarch and his ministers or other indirect relationships. For some relatives to wear mourning, and for example, because of her husband, a wife wants to wear mourning for her husband’s monarch, etc., all belong to obedience.
The Sixteenth Speech on Etiquette and Civilization in Ancient China
Appreciation and Liwen: mourning clothes
[-]. The fineness and severity of mourning clothes
Judging from the literature records, at the latest in the Spring and Autumn Period, mourning clothes had been popular in various countries. First, let’s look at the two records in "Zuo Zhuan".
"Zuo Zhuan" in the summer of the sixth year of Duke Xi, the princes of the Central Plains attacked the State of Zheng.Chu State besieged Xu State in order to rescue Zheng State.In winter, the princes surrendered, and Cai Muhou took Xu Xigong to Wucheng to meet the king of Chu.Duke Xu Xi tied his hands behind his back, held a jade bi in his mouth, and regarded himself as a mortal criminal. The soldiers carried the coffin in a cart, and the doctors were all "bad".According to legend, when King Wu conquered business, Wei Zi used this method to meet King Wu and was pardoned, so Xu Xigong imitated the story of Wei Zi.
In the 15th year of Duke Xi of Lu, during the battle between Qin, Jin and Hanyuan, the soldiers and horses of the Marquis of Jin were trapped in the mud. Duke Mu of Qin captured Duke Hui of Jin and planned to use him to sacrifice to God after returning home.Qin Mugong's wife, Mu Ji, is Jin Huigong's older sister. When she heard about this, she took Prince Fu, her son Hong, and her daughter Jianbi to the high platform, stepped on the firewood, and sent envoys to wear their hats and tie their hair. Shuai Xuan went to meet Uncle Qin and threatened, saying: If Duke Hui of Jin is to be executed, he will die immediately!Qin Mugong had to give up.
The "decline" in the above two records both refer to mourning clothes.Why are mourning clothes called decay?This starts with the ancient clothing system.
The ancients called the upper garment "clothes" and the lower garment "shang".There is a piece of cloth called "bai" sewn on the front of the jacket of mourning clothes, so "bai" is usually used to refer to mourning clothes. '绖' is a belt made of hemp rope, which is different from the head belt and the waist belt.In ancient times, men wore crowns, and those surrounding the mourning crowns were called Shouyu.The ancients usually wore clothes with large belts and leather belts around their waists.The large belt is used to tie clothes, and the leather belt is made of leather, which is used to hang objects such as knives.When wearing mourning clothes, neither the large belt nor the leather belt is used, but two other hemp ropes are used instead, one of which is made of hemp (or male hemp) and is called the waist belt; the other is called the twisted belt.The waist is like a large belt, and the twisted belt is like a leather belt.In ancient times, men weighed their heads and women weighed their waists, so they especially valued their hair.Rice balls are one of the most important funeral ornaments, so it is not surprising that "Zuo Zhuan" often uses "bai" and "绖" together to refer to mourning clothes.
One of the functions of mourning clothes is to reflect the severity of mourning.When wearing mourning for the dead of different kinship, the mourning clothes are made of different materials and production methods. The relationship between the mourning person and the deceased can be seen at a glance just by looking at the mourning clothes.
There are many ways to express the difference in mourning clothes. One is the complexity and simplicity of the production methods.For example, after the fabric of the Zhanshang clothing is cut with a knife, it is no longer sewn, so it is called Zhanshang.Because the filial son suddenly encountered a great funeral, he was so sad that he had no intention of dressing up. Of course, the production of mourning clothes was simple everywhere.Qi Shuai is a second-class mourning dress, and the heart of mourning is slightly reduced, so the edges of the clothes are trimmed to make them look neater, hence the name.I can analogize.
The second is the fineness of the fabric.The ancients weaved cloth with a standard width of two feet and two inches.The ancients used "sheng" to indicate the fineness and thickness of the cloth. One liter is eighty strands, which means eighty warp threads.Within the same width, the fewer the number of strands, the sparser the fabric will appear; on the contrary, the finer it will be.The clothing material used by the ancients daily is 1280 liters, that is, there are [-] warp threads arranged in a width of two feet and two inches.Cloth is used for funerals, and the number of liters varies greatly due to different funerals.The heavier the mourning, the coarser the cloth, which is also consistent with the degree of grief of the mourning family.As far as the formal clothes of the fifth-class mourning are concerned, three liters are for beheading, four and a half liters are for qi decay, seven liters are for great meritorious service, eight liters are for great meritorious service, eleven liters are for minor meritorious service, and eleven liters are for minor meritorious service. Fourteen and a half liters (one said it was seven and a half liters).The number of liters of hemp is very close to that of daily cloth.
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 75: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The third is the depth of processing.The ancients processed hemp plants by first peeling off the epidermis, and then tearing the bast layer to make it a strip-shaped spinning material; then soaking, beating and other methods to remove the glue on the surface to make the fibers dispersed and soft; then bleaching, spinning into twine for weaving.The hemp strands of Zhan Shuai and Qi Shuai are only processed briefly, so the color is rough.For Dagong mourning clothes, "Da" means roughly, and "Gong" means artificial. After rough beating and washing, the Dagong cloth is cleaned of impurities and degummed. The fibers are relatively soft, but the color is not too white.Xiaogong cloth is further processed on the basis of Dagong cloth to make the hemp fiber appear whiter.Processing the hemp thread to be as thin as silk thread is called "缌". The degumming of the hemp cloth is done more carefully than the cloth of great work and small work.
There are mourning sticks used in conjunction with mourning clothes.The staff in ancient times was originally used by nobles.In the funeral ceremony, the staff becomes a special funeral tool, but not all mourners can use it, but it is mainly limited to the following two situations: one is the mourner, and the funeral staff has the function of expressing his identity in the mourning family; Frail or sick people are exhausted and need to use sticks for support, which has the function of "helping the sick".Minor children do not use the cane because they are too young to understand the pain of bereavement and are not sickened by grief.Funeral sticks are different from bamboo sticks and paulownia sticks.A bamboo stick is used for father's mourning; a paulownia stick is used for mother's mourning, which is a staff cut from paulownia wood.The height of the funeral stick is at the same level as the heart, with one end of the bamboo root facing down, and the height is at the same level as the heart.
In addition, the styles and textures of the hats, tassels, shoes, etc. of the mourning clothes are also different in different mourning classes, and will not be described here because they are too trivial.
[-]. Garen and reduction of death during the mourning period
In mourning for close relatives, it was originally canceled with the deadline of the year, which is what is said in the book of ceremonies, "The close relatives are terminated by the deadline".Because the cycle of nature is based on a year as a cycle.There are four seasons in a year, which happens to be a cycle of the metabolism of all things in nature. The principle of human life and death is interlinked with all things, so this principle is referred to when determining the period of mourning.That being the case, why is there another three years of mourning? "Xunzi Lilun" explained: "Gallon Yan, the case doubles, so it will be expected again." 'It means that the father is the head of the family, and mourning for the father should be more important than that of the mother, and the time for mourning should also be "Galong", so the time for the mother to mourn for the year should be "times" and become "again". ', that is, two 'period years', and then add another month to become 25 months, spanning three years.Therefore, what is commonly referred to as a three-year mourning period is actually 25 months (some say 27 months).
Regarding the origin of the three-year mourning, Confucianism has another explanation, which is to repay the kindness of the relatives for their upbringing.During the Spring and Autumn Period, discipline was lax and morality was degraded, which was manifested in the issue of mourning clothing, which was the pursuit of short mourning and the unwillingness to wear out three years of mourning.According to the "Gongyang Biography", in the autumn and September of the fifth year of Duke Ai of Lu, Duke Jing of Qi passed away. However, in the autumn and July of the following year, the mourning period had not yet passed halfway, so there was no mourning for Duke Jing's funeral.Ordinary people also have this situation. "The Analects of Confucius Yanghuo" records such a story: Zai Wo said to Confucius: "Three years of mourning is too long, and one year is enough, because the old grains have been eaten, and the new grains have come up; The wood used to make fire is different from season to season, and it turns over every year; so one year is enough. ’ Confucius asked him back: ‘It’s only been a year since your parents died, but you’re just like ordinary people eating rice and wearing elegant clothes, how can you feel at ease? Zai Wo said, "Peace of mind." ”Confucius said: “When a gentleman is in mourning, he is always unwilling to eat, he is not happy when he hears music, and he lives in a restless place.Since you feel at ease, then you do it! 'Jay me out after that.Confucius angrily criticized Zai Wo for being 'inhumane', saying that after the child was born, he had to be raised carefully for three years before he could leave his parents' arms.Therefore, people all over the world practice a three-year mourning, in order to repay the kindness of their parents.Kill a person like me, 'have three years of love for his parents'!
By the way, for children, the kindness of parents is not high or low. "Book of Rites Four Systems of Mourning Clothes" says, "To serve the father and serve the mother and love the same", it means that serving the mother in the same way as serving the father has the same affection.That being the case, why did he serve his father for three years and his mother for only one year? "Four Systems of Mourning Clothes" explained: "There are no two suns in the sky, no two kings in the earth, no two monarchs in the country, and no two respects in the family, and they are ruled by one."If the old father is in the period of decline for the mother, there will be no two respects. It can be seen that as long as the father is still alive, he can only serve the mother for a period of one year, in order to highlight the father's status as the head of the family.But in order to take into account the grief of the children, after the period of one year, they can be "broken" until the three-year period expires.If the father dies first, then the mother can be served with the "Qi Fai Three Years' Mourn". The mourning period is the same as that of the father, but the mourning class is "Qi Fai", which is still different from Zhan Fai.In the time of Wu Zetian in the Tang Dynasty, it was stipulated that the mourning period for parents should be three years.
So why are there mourning periods in September, June and March? "Xunzi Rites" explains that it is because the dead are not as good as their parents.At first, it was stipulated that mourning and other light clothes should be worn for half a year, which is called "gongfu".In order to further distinguish between relatives and estrangements, the gongfu is divided into major and minor gongs: if it is equal and relatively heavy, a season will be added to the six months of mourning, and it will become the ninth month of great gong.If the mourning clothes are relatively light, one season will be reduced on the basis of six months of mourning, which becomes the third month of mourning.Those who are in the middle of mourning are called Xiaogong, six months.It can be seen that the length of the mourning period is based on the changes of the years and seasons, and is based on the law of heaven. Therefore, "Xunzi·Li Lun" says: "The upper image is taken from the sky, the lower image is taken from the earth, and the middle image is taken from the earth." Humans, the reason why people live in groups and unite is exhausted.Therefore, three years of mourning, the most literary of humanity, is also called the most prosperous.It is the same for a hundred kings, and the same for the past and the present. '
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 76: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
It should be noted that in the process of mourning, some mourners need to change to lighter mourning clothes after the funeral, which is called "acceptance" in the book of ceremonies.Generally speaking, the phenomenon of obedience generally appears in mourning events with a relatively long mourning period.Because the mourning is heavy and the mourning time is long, mourning gradually diminishes with the passage of time and gradually transitions to normal life. In order to get out of the mourning more naturally, it is necessary to change to lighter mourning clothes.For example, for the three-year mourning of the beheading, the mourning clothes are three liters of cloth; when the death of Jiyu cries (see the next chapter "Funeral Rituals" for details), the mourning clothes are changed to six liters of cloth; for another example, the mourning clothes for Qi Shuai are four liters of cloth , Change to the mourning clothes of seven liters of cloth when accepting the service; another example is the mourning of the nine months of great merit, after three months of service, change to the mourning of small merit.The mourning clothes with a shorter time are generally worn until the mourning is taken off, and they are not worn in the middle.For example, if you are a great-grandparent or a commoner is the king, the mourning period is only three months, so the mourning clothes will remain unchanged from the beginning to the end. However, the process of removing certain funeral ornaments is often used in the middle to make the transition to the final mourning, so I won’t go into details here .
[-]. Clan relatives, cousins ​​and wives
In a big family, the relatives of the clan who have direct blood relationship are called "clan relatives", and the clan relatives have the same surname.Some people with foreign surnames who had no direct blood relationship originally became family members because of their marriage ties, such as mother and wife.The relatives of the mother and wife also became relatives of their own family.However, since they do not have the same surname, they are not allowed to be included in their own family, and they are called cousins ​​and wives respectively.
Foreign relatives include relatives of the mother's clan, such as mother's parents, brothers, sisters, etc.In addition, aunts and sisters are relatives in the clan, but their children follow their father's surname, so they are also cousins.
All clan relatives are included in the scope of mourning, usually using normal mourning.However, relatives with other surnames are not the case. Only a small number of people can enter the scope of mourning, and mourning and so on are also suppressed.
There are only the following types of relatives in the mother's family when mourning for a foreign relative: one is the mother's parents, that is, the maternal grandparents; the other is the mother's brothers and sisters, that is, the uncle and aunt;If the women of this sect marry outside, only the aunt's son should be in mourning.The mourning of the maternal relatives is relatively low, and they only serve the great merit for the grandparents, the minor merit for the uncle and aunt, and the flax for the sons of the uncle, aunt, and aunt.
The objects of mourning for the wife and relatives are even smaller, only the wife's parents, that is, the parents-in-law, and the mourning is only the hemp.Conversely, the parents-in-law only serve the son-in-law and grandson.
The reason for the above-mentioned different rules of mourning clothes inside and outside is mainly determined by the patriarchal clan system.The patriarchal system is dominated by the male lineage, while the foreign relatives and wives are attached to the clan.If the three are mixed together and treated equally with clan relatives, the objects and time of mourning will be tripled, not only will the patriarchal clan system cease to exist, but the number and time of mourning will be greatly increased.Therefore, strictly distinguishing between master and slave is not only conducive to maintaining the patriarchal system, but also can save people's energy and time spent on mourning.
When we talked about Koreans using "inch" to express kinship, we were talking about the relatives of this clan.Koreans also strictly distinguish between relatives in the system of foreign relatives and wives and relatives. The method is to add a distinguishing word before the inch number, such as 'outside three inches', 'outside five inches', etc.Similarly, the relatives of the wife family add the word "wife" in front of the inch number, such as "wife three inches", "wife five inches" and so on.It can be seen that although they become a family because of the marriage relationship, the difference between the native clan and the non-local clan still exists.
[-]. Obedience and Obedience
Mourning clothes are divided into "gracious clothes" and "righteous clothes".Grace clothing is the mourning clothing worn by relatives with blood ties, as mentioned earlier; righteous clothing is the mourning clothing worn by some people who have no blood relationship, a typical example is mourning for the monarch.What is the reason?Let's look at the Confucian interpretation.
"Xunzi·Ritualism" says that the monarch is the "master of governance" and "the origin of literature and theory". The origin of governing the country and making the law coherent lies in the monarch.Therefore, it is only a matter of course that the officials should be loyal and respectful, and "lead with each other to prosper him", that is, to mourn him with the most solemn funeral. "Ritualism" quotes "Poetry · Daya · Judgment" to make a statement. "Shu Zhuo" is a poem praising Zhou kings or princes for caring for the people. In the "Poetry", it is said that "a gentleman of Kaiti is the parent of the people", which means that a gentleman who is happy and easy is like the parents of the people!Because a father can give birth to a child, but may not be able to raise him; a mother can nurture him, but may not be able to teach him.And the king of a country can not only give him a salary, but also teach him.It can be seen that the monarch has the kindness of his parents to his subjects. Is it too much to repay him with three years of mourning?
"Book of Rites Four Systems of Mourning Clothes" discusses it from the perspective of "righteousness": "To serve the father is to serve the king, and respect the same, noble and respectful, and the greatest righteousness."Therefore, being a king also cut down for three years, and those who are ruled by righteousness are also. 'It means that serving the king in the same way as serving the father is the same as respecting the king.Respecting what is worthy and respecting what is due is the greatest righteousness.Therefore, the courtiers served the princes and the emperor for three years, which was formulated according to "righteousness".
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 77: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
Judging from the literature, at first it was only the ministers who mourned for the king and the emperor. Later, with the improvement of the authority of the king, the mourning for the emperor gradually became a state mourning and a great mourning for every ordinary people.
Although there is no blood relationship between friends, but they have the kindness of the same kind. If there is a funeral, you don’t wear mourning clothes when you go to express condolences. You only need to wear hemp clothes on the head and waist. remove.
What if someone dies in a foreign country and there are no relatives around to mourn him?At this time, his friends should rise up and take charge of escorting his body back to his hometown.This friend is not his blood relative, but he cannot wear ordinary clothes for the funeral. The ceremony book stipulates a contingency method: first, wen, that is, to expose the left arm, and then use a one-inch-wide hemp belt from the Tie the back of the neck to the forehead, and then go back to the bun to tie a knot. In addition, tie the headband and waistband for friends' condolences.Once the body is transported back to the hometown, the funeral is taken over by the relatives of the deceased, and the funeral decorations can be removed with the escort.
[-]. Principles that must be adhered to during mourning
The ancients paid great attention to people's performance during the period of mourning, so as to judge the authenticity of people's emotions and the level of virtue. "Zuo Zhuan" records such a thing in the 31st year of Duke Xiang.Duke Lu Xiang died, and the son of Qi Gui, the younger sister of Duke Lu Xiang's concubine Jinggui's son Gong Zichen, was established as the king, that is, Duke Lu Zhao.Since he was born of a concubine, he was neither the son of the concubine nor the eldest son, and his moral conduct was not good. When Duke Xiang died, he "lived in mourning but not mourning, and was in mourning with grace". against his succession.Zhaogong was 19 years old at the time, but his childlike innocence remained undiminished. On the day when Xianggong was buried, he still played as usual, so that he soiled the mourning clothes. The same as the old one, "a gentleman knows that he cannot end well", thinking that from his performance during the mourning period, it can be concluded that he will not end well.
"Book of Rites: Under the Tan Gong" also records a story.When Zhi Miaozi (that is, Xun Ying), a senior official of the Jin State, died and was not buried, Duke Ping of Jin began to drink.When Du Luo heard about it, he went directly to the bedroom door, walked up the hall, ordered Shi Kuang to drink a glass of wine, and ordered Li Tiao to drink another glass of wine, then drank a glass himself, and left the hall without saying anything.Jin Pinggong felt strange, called him back, and asked him what he meant by his behavior just now.Du Luo said: King Zhou died on the day of Jiazi, and Xia Jie was exiled on the day of Yimao. Later kings all regarded Jiazi and Yimao as the dates of death, and dared not play music.Today, the coffin of your minister Zhidaozi has not yet been buried. This grief is much greater than that of Jiazi and Yimao, but you are drinking and having fun.Shi Kuang, as a musician of Jin State, did not remind the king, so I made him drink fine wine.Li Tiao is a close minister of the monarch, but for the sake of drinking and eating, he forgot the fault of the monarch, so I also let him drink as punishment.Duke Ping of Jin asked Du Kuo, "Why do you drink alcohol yourself?"Du Kuo said: "I am just the steward in charge of meals, but I have exceeded my authority and asked about the fault of the monarch, so I will also be punished."So Du Kuo washed the wine jue, scooped up the wine, and held it up high.Jin Pinggong was very ashamed, and said to the waiters on the left and right: "In the future, when I die, I must not abolish this wine baron, and always remember Du Qi's advice."This story tells that if the due affection between the monarch and his subjects cannot be shown during the mourning period, the relationship between the monarch and his subjects will be abnormal.In the Southern Song Dynasty, the monarch did not even attend the funerals of important officials in the court. Zhu Xi believed that this was not only a manifestation of the indifference of the monarch and his ministers, but also one of the important reasons for the country's decline and chaos.
The pain of bereavement comes from the heart, and the mourning clothes are formulated to reflect the inner grief, and the length of the mourning period is determined by the kindness of the living and the deceased.Therefore, during the period of mourning, one should always reflect on the kindness of the deceased to oneself, and mourn the loss of one's own flesh and blood. There will be a mood to enjoy wine, meat, food, music and dance, and there will be no sex between men and women.Therefore, in ancient society, anyone who drank, had fun, gave birth to a son, etc. during the mourning period would be regarded as a dehumanized and ignorant beast, despised by the society, and even sanctioned by the government.Relevant records are endless in history, so I won't repeat them here.
[-]. Overseas Legacy of the Mourning Dress System
After the Chinese mourning system was introduced to the Korean peninsula, it was generally followed locally.Today, due to the strong entry of Western religion and culture, as well as the greatly accelerated pace of life of people under the industrial economy, it is rare to see people wearing mourning clothes in Korean cities.However, in the rural areas of South Korea, where the accumulation of traditional culture is relatively deep, especially in some aristocratic families, the system of mourning is still relatively complete. At the beginning of 1998, an old man in his [-]s passed away in Cheongdo, Gyeongsangbuk-do, South Korea. His descendants and disciples decided to hold a "rulin burial" for him, which is an authentic Confucian funeral, which is actually the funeral in "Zhuzi Family Rituals". etiquette.When the author went to investigate, he found that the sons of the deceased were all wearing mourning clothes cut off. It is said that the fabric was made of hemp specially imported from China; The funeral decorations such as the lower garment and the upper garment, the negative plate, and the style of the funeral crown are exactly the same as those recorded in ancient Chinese ritual books; the headband and waistband are twisted with very rough hemp rope.Since the deceased was already ninety years old, five generations of the family lived under the same roof, and there were hundreds of people in mourning. Relatives of different kinships wear mourning clothes according to the fifth-class mourning, and the color and fineness of the clothes are completely different.The entire funeral was carried out in strict accordance with the etiquette of "Zhu Zi's Family Rituals".It is said that due to the rapid development of industrialization, even in South Korea, there are fewer and fewer families who can hold funerals in accordance with the ancient rituals. Therefore, there are few experts, scholars, photographers, folklore researchers, and TV reporters who went to watch the ceremony. As many as a hundred people.It is embarrassing to see a living fossil-like funeral that was spread thousands of years ago in a place far away from China.
Times have changed, and the system of mourning has long since ceased to exist in both the mainland and the overseas Chinese world. However, the term mourning relationship is still used in the "obituaries" of Taiwanese newspapers, which seems not surprising.Surprisingly, the same "obituary" can be seen in the Philippine Islands as far away as South Seas. In 2002, when I went to the Philippines to participate in an academic conference, I looked through the local Chinese newspapers and periodicals and found that there was a page full of obituaries, many of which used the names related to ancient mourning clothes. Here are two examples.One of the obituaries said that a certain couple unfortunately lost their son. The bereaved family will hold a funeral in a certain church on a certain day of the month. Relatives and friends are welcome to attend.The meaning is very clear. According to the general rules, the son should mourn for his parents, but now the white-haired man sends the black-haired man, and the parents mourn for the son in turn.
Another obituary said that a certain gentleman unfortunately lost his "virtuous wife" (spouse), and a farewell ceremony for the remains will be held at a certain time and place.The end of the obituary is signed: "Zhang Qi Husband So-and-so." 'The meaning of this appellation is currently very few people in the mainland can understand.According to the provisions of the mourning service system in "Rituals", when the wife dies, the husband will wear mourning for her for a period of one year, and there is a difference between "using a staff" and "not using a staff".According to the explanation of Zheng Xuan, a scholar of the Eastern Han Dynasty, if the parents of the mourner are still alive, then the mourner cannot use the funeral staff when mourning; otherwise, the staff can be used.The bereaved master claimed to be a 'stick husband', so it can be seen that his parents have passed away, so he should be middle-aged or old widowed.Just these two cases show that although the practice of holding funeral sticks and wearing uniforms has disappeared in Philippine society, and even funerals are held in churches, the cultural accumulation of China for more than 2000 years still exists deeply in the overseas Chinese. in the blood.
作者： 溪山琴况 2005-8-12 20:16 回复此发言 
Reply 78: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
●Serve the souls of the deceased: funeral ceremony
Ancient Chinese Etiquette Civilization No. [-]
Serving the Spirits of the Dead: Funeral Rituals
How to deal with the remains of relatives is one of the important cultural phenomena in human society, especially in religious groups.Whether it is Buddhism, Christianity, or Christianity, there are quite complicated funeral rites, which show different cultural views.Confucianism is not a religion, and the most distinctive feature of Confucian funeral rites is that it reflects the warmth of the born for the dead.
Due to the lack of documents, the whole picture of the pre-Qin funeral ceremony has been unable to be researched.Fortunately, the book "Rituals" records the detailed process of funerals performed by princes for their parents, wives, and eldest sons.Due to the complexity of funeral etiquette and heavy chapters, the editor of "Yili" is divided into two chapters, the first one is "Scholar's Funeral Rituals", and the second one is "Jixi Li". "Scholar's Funeral Ritual" starts from the new death of the deceased to the date of the funeral, all before the funeral. Lian, crying day and night, divining the house, divination of the funeral date, etc., are briefly introduced below.For the convenience of description, some rituals were merged.
[-]. End of life
The first sentence of "Scholar's Funeral" is 'died in a suitable room'.A suitable room is a room suitable for sleeping, usually called a sleeping room.In ancient times, the living rooms of emperors and scholars all had official bedrooms and swallow bedrooms.Yan's bedroom is a place for ordinary living, but it is not the case for formal sleeping. "Book of Rites Tan Gong" says: "A gentleman is not fasting, not sick, and does not live in it day and night." 'The 'nei' here refers to going to bed; it can be seen that going to bed is only used when fasting and sickness.The ancients believed that going to bed is a place of righteous temperament, and one must die in the right place. Therefore, there has been a saying of "die in bed" since ancient times.The official bedroom of the emperor and princes is called the road bedroom. In the 18th year of Xuangong in "Spring and Autumn", "the public died in the road bedroom", it means that Lu Xuangong died in the official bedroom.The main bedroom is behind the hall, facing south.On the left side of the south wall is "household" (the ancients called a single door a household), and on the right side is "you, window".
Two, complex
The method of judging whether a patient dies or not is said in "Book of Rites · Funeral Great Records" as "belonging to the end of life". '纩' (kuang) is an extremely thin silk flock that is placed in front of the patient's nostrils, and the kuang will flutter as long as there is one breath left.If the body does not move at all, it means that the breath is dead, and what the family members fear most has happened!However, the relatives could not accept it and hoped that a miracle would happen.Fu is the meaning of summoning the soul.The ancients believed that human life is composed of soul and po, ​​the soul is the soul, which is a kind of essence;If the soul is attached to the body, life exists; if the soul leaves the body, a person will be comatose or die.The ancients believed that when a person just died, the soul energy was not far away from the body, and shouting loudly might make it return to the body and make life re-exist.Therefore, in the funeral ceremony, the ceremony of recalling the soul is called "recovery".
The procedure of recovery is to order one person to act as a "recoverer" (meaning a soul caller), and to find out a set of clothes worn by the deceased and that can represent the identity of the deceased--for scholars, it is a royal uniform; Clothes and skirts are tied together.The recovery man put it on his left shoulder, inserted the collar into his belt to fix it, then climbed up to the ridge of the roof, faced north and shouted in a long voice: 'Oh—someone come back! 'If the deceased is a man, call his name; if it is a woman, call her name.He shouted three times in a row, and then threw the clothes from the front of the house. The people in the hall immediately took the clothes into the house and covered the dead body, hoping that the soul would return to the body.
People cannot be brought back to life after death, and the ceremony of recovery is almost impossible to bring about miracles, but the ceremony of recovery reflects the love of family members who cannot accept the reality at the beginning of death and do not want to treat their loved ones as the dead immediately.Therefore, "Book of Rites Tan Gong" said: "Recovery, the way to love to the fullest." '
Three, lay
At today's memorial service, the word "Dian" is written in the middle of the wreaths sent by relatives and friends. What does this mean?I am afraid that very few people can make it clear.
Ancient funerals consisted of two principles, one was the treatment of the body (soul) of the deceased, and the other was the treatment of the spirit (soul) of the deceased.From the following bathing, grooming, to the burial of the coffin, it is the treatment of the body; and the drink offering that begins at this time is the beginning of serving the spirit of the deceased.What is a drink offering?In ancient times, people put utensils on the ground and called it 'Dian'.In funerals, sacrifices that are placed on the ground as sacrifices such as wine and food are called libation sacrifices, or simply called 'liberation'.Why use this form of sacrifice?There are three reasons. First, the ancients believed that although the soul of the deceased has left the body, the soul still wants to enjoy food. As long as the relatives offer wine and food, the soul will come to attach, so the offerings are the place for ghosts and gods; When there is a big funeral, there is a lot of grief, and everything is rushed, so the sacrificial ceremony is crude and simple; third, the ancients regarded the dead as ghosts and gods, and formally worshiping ghosts and gods had to set up a "corpse". Represents the sacrificed.But when the deceased died recently, the family members couldn't accept this cruel reality for a while, and couldn't bear to use the rituals of ghosts and gods to sacrifice immediately, so they brought the wine and food that the deceased had eaten during his lifetime and placed them on the right side of the deceased, implying that they still served him for meals. .
作者： 溪山琴况 2005-8-12 20:19 回复此发言 
Reply 79: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
The ancients collectively referred to the sacrifices from the beginning of death to the burial of the coffin as "Dian".During the mourning period, whenever there are new rituals or special days, libations will be held, so there are libations for the first death, small funerals, large funerals, day and night weeping, new moons, recommending new ones, and moving the coffin. The titles of Chaomiaodian, Zudian, Daqiandian, etc. will be introduced below.
Xiao Lian Dian is a libation sacrifice held indoors during Xiao Lian's time. The sacrifices are wine, dried meat and animal meat.The animal meat is placed on the zu. The two ends of the zu are the left and right thighs of the animal, the inner side is the left and right shoulders, and the inner side is the two ribs. The lungs with the spine are placed in the middle. The roots are all facing forward.
Da Lian Lian is a libation offering held during Da Lian.The sacrificial table is set in the southwest corner of the room, facing east.For the food on the zu, the head of the fish faces to the left, and the fins face forward. There are three rows in total, with three fish in each row; the root of the bacon faces forward.Beans are placed in front of the table, the far right is the bean containing the beans, the left is the bean containing the meat paste, the south of the bean is the chestnut bean, and the chestnut east is the bean containing the dried meat.Tonzu is to the east of Dou, and further east is Yuzu.The bacon is placed on the north side of Liangzu alone, and the wine and wine are placed on the south side of Lizi.
Shuo Dian or Shuoyue Dian is a sacrifice held if Shuo (the first day of junior high school) happens to happen after Da Lian.The sacrifices are a piglet, fish and dried rabbit meat, all placed on the Zu, in addition to Li, wine, watermelon, glutinous rice, millet, millet and so on.The location of the display is: the beans filled with meat sauce are in the north, the beans filled with watermelon are in the south, the porpoise is in the east of the two beans, the fish zu is in the east, and the bacon is placed alone in the north of the zu beans.The Dun of Sheng Shuji is placed in the position of the Dian when it is collected.The positions of Li and Jiu are the same as in Da Lian.Cover the meat with a towel.
Cremation in modern society is equivalent to ancient burial, and memorial services are generally held before cremation.The living put a wreath around the body of the deceased, with the word "Dian" written on it, which is the legacy of the ancient libation sacrifice.
Four, cry.
When funerals happen at home, there will always be chaos. Not only will the funerals not proceed smoothly, but also the closeness, upper and lower, and internal and external relationships between the clan and the deceased will be completely overwhelmed, making it difficult to reflect the principles of funeral rites.Therefore, it is necessary to stipulate the weeping positions of mourners of different identities.
The corpse was placed under the window on the south wall of the room, with the head facing south and feet facing north.The mourner's weeping seat is on the east side of the corpse bed, and the mourner's wife is on the west side of the corpse bed, opposite to the mourner's bed; both of them are sitting.The mourner's brothers and sisters stood behind him, facing west; the concubine and all the descendants stood on the west side of the corpse bed, facing east.They are all relatives with high meritorious service.There are two places for relatives below Xiaogong to cry: women stand in the hall outside the house, because women’s activities are in the hall and the room, and they don’t even go down to see off guests; men stand in the hall, because they The range of activities is under the hall and the door; but no matter standing on the hall or under the hall, they all face north to the corpse bed.Obviously, the arrangement of crying positions is arranged according to the principles of inside and outside, closeness and closeness.
[-]. Announcement of mourning and condolence
In today's world, every time a national leader dies in our country, an "obituary" must be issued both at home and abroad.In Hong Kong, Macao, Taiwan and the overseas Chinese world, bereaved families also generally publish "obituaries" in newspapers to report the funeral to relatives and friends. These are the legacy of ancient funeral rites.
On the first day of the funeral, the head of the funeral must first report the funeral to the monarch.The deceased has the status of a scholar, and is a subject of the king, just like the eyes and ears of the king, and they are kind to each other.Therefore, when the monarch heard the bad news, he immediately sent a person to the funeral home to express his condolences.As the representative appointed by the monarch, the scholar should express his condolences to the bereaved family.In addition, the monarch will send another person to deliver funeral items.The mourning family must manage the funeral according to the requirements of the funeral ceremony, and there will inevitably be items that are not available at home or that are too late to prepare, so they especially need help from around.The higher the status, the more complicated the bereavement equipment needed.In the pre-Qin period, when a country had a king's funeral, the emperor and the princes would come to help the funeral. "Zuo Zhuan" in the first year of Yin, "in the seventh month of autumn, the king of heaven sent the prime minister to return to Huigong Zhongzi's treasure." "Gu Liang Biography" explained: "Riding a horse is called "赗", the quilt is called "襚", the shell jade is called Han, and the money is called "赙." '
Condolence is a farewell to the deceased and the last chance to express your inner feelings. "Yan's Family Instructions Fengcao" records that in Jiangnan during the Southern and Northern Dynasties, good friends who lived in the same city, if they heard the funeral and did not go to condole within three days, the bereaved family would break up with them, and even if they met on the road in the future, they would avoid them. If you don't meet face to face, you'll be sorry for your innocence.Those who are unable to go to condolences because of it or Lu Yuan can use letters to express their condolences and explain the situation, "no books are the same", and those who don't even have letters will also break up with them.
[-]. Take a bath with food
Yousi washed and combed the dead man's hair with boiled rice water, and then wiped the water dry with a towel.Then, bathe the body of the deceased with a towel, and then dry the body with a bathrobe.Then cut the nails and straighten the beard for the deceased, just as they usually do for the master.Finally, tie the hair of the deceased with a ribbon, insert a hairpin, and put on close-fitting clothes.
Then put rice and shellfish in the mouth of the deceased, this ritual is called 'rice containing'.The mourner sat down beside the bed, took rice from Dunzhong with a corner spoon, put it into the right side of the deceased's mouth, put three spoons, and added a shellfish.Then, use the same method to put rice and shellfish in the middle and left side of the mouth.Then put rice in the mouth until it fills the mouth.The etiquette of rice contains expresses the feelings of children who can't bear to let their relatives leave the world empty-mouthed, so "Book of Rites: Under the Sandalwood Gong" says: "Mibei is used for rice, and you can't bear it." 'Fanhan is the performance of receiving support after death. "Warring States Policies Zhao Cesan" said that "Zou Lu's ministers can't be supported in life, and they can't be supported in death", which is exactly what it means.
作者： 溪山琴况 2005-8-12 20:19 回复此发言 
Reply 80: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
'Xi' is the general term for a series of ceremonies such as bathing, setting up a mask and eyes for the dead after eating, wearing shoes and clothes, and even wearing a mask.For the convenience of encoffining, the deceased cannot wear the hat of his lifetime, so a piece of cloth called a "mask" is used to cover the head of the deceased, and then the two ends of the cloth are torn apart, and the hat is placed on the front of the chest and the neck of the back of the head respectively. Knot.The ears of the deceased were stuffed with silk floss.Then cover the face of the deceased with a piece of cloth called 'Yanmu', and tie the ribbon behind the head.Finally, wear shoes for the deceased, tie the shoelaces on the feet, and then use the remaining straps to tie the lace holes of the two shoes together to prevent the deceased's feet from being separated.Then put on clothes for the deceased, a total of three sets, not including close-fitting clothes.Then, a large belt was tied outside the three sets of clothes, and the hand was inserted into the belt, and the finger was put on the right thumb of the deceased. The belt was tied at the wrist and knotted at the root of the thumb; The cloth of ', whose ribbon is connected with the ribbon of the finger; then use the 'mao' (corpse cover) to put the corpse into two parts, first use the lower part to cover from the bottom of the foot, and then use the upper part to cover from the head Set down.Finally, it is covered with a quilt.
[-]. Set weight for Minghe
When a funeral happens at home, the mourning family needs to let the people in the past know, so they put the flags used by the deceased on the west steps of the hall, which is the 'Ming'.If the deceased was an unlucky person who was not qualified to set up a flag, use a one-foot-long black cloth, and below it is decorated with a two-foot-long red cloth, each three inches wide; write on the red cloth at the bottom: 'The coffin of a certain person. 'The length of the flagpole is three feet.When the author was visiting Korea, I saw a piece of paper on the door of a certain store with the words "mourning" written on it, and a Korean-style square lantern hung under the eaves. The upper and lower parts of the lantern were painted in blue and white The two colors should be a variation of "ming" in ancient funeral rites.
After bathing and dressing, it is necessary to 'set the weight' for the dead.According to the regulations of the funeral ceremony, the "Master of Wooden" can only be made for him after the coffin is buried, which is commonly known as a memorial tablet.As a transition, a wooden pillar called "Chong" should be erected in the court at this time, which means that the soul of the deceased has a relatively fixed place to attach to.The heavy shape is to cut the upper end first and then drill the hole, then insert a thinner wooden stick, and then hang a 鬲 at each end. porridge.So he rolled up the heavy wood and the gimbal with reed mats, and tied them with bamboo strips.
Since the deceased had already been put into the body bag, the face of the deceased could no longer be seen. In order to reveal the identity of the coffin that will appear soon, Yousi wanted to insert the inscription placed on the west steps on the heavy wood.
[-]. Xiao Lian
Xiaolian is the most important ceremony on the second day after death. The main content is to dress and quilt the deceased, and the place is still in the suitable room.
How many sets of clothes should be worn when Xiao Lian is young? There are different regulations depending on the status of the deceased. There are nineteen sets of clothes.The clothes usually worn by scholars are just a few kinds of clothes such as Jue Bianfu, leather Bianfu, and sackcloth. At this time, there must be nineteen sets.What is the meaning?Zheng Xuan said that it is "the final number of the law of heaven and earth". The ancients believed that the number of heaven is one, and the number of earth is two, and counting down in turn, the final number is nine of heaven and ten of earth. People die between heaven and earth, so Xiao Lian's clothes should be taken from heaven and earth. Final number.As mentioned earlier, after being 'raided', the corpse has been put into a body bag, and it is actually no longer possible to dress the dead.Therefore, Xiao Lian's so-called dressing is actually wrapping clothes around the body bag.In order to keep the appearance tidy, the void above the shoulders of the deceased is filled with rolled clothes.Finally, tie it with cloth tape to make it firm.The cloth straps for binding are "three shrinks and one horizontal", that is, three horizontally and one vertically.
After the small gathering, the mourner and the mourner's wife caressed the corpse on both sides of the corpse bed, stamping their feet and weeping bitterly.Since the clothes have not yet been completed and the funeral has already begun, some expedient measures have to be taken: the head of the funeral wears hemp to tie his hair, and his left arm is exposed; People feel numb and hair combined.
Then, the scholar lifted up the corpse, and all the men and women held the corpse on both sides, and then placed the corpse on the hall, covered the corpse with a quilt, and waited for it to be collected.All the men and women stamped their feet and cried around the corpse.
Nine, funeral
Da Lian is the most important ceremony on the second day after death, and its main content is to put the corpse into the coffin.The location is transferred from the suitable room to the hall, which means that the deceased is leaving the place where he lived step by step.
In order to facilitate the burial of the corpse into the coffin, a cave called '肂(si)' must be dug on the west steps of the hall, the depth of which should be based on the wooden tenon between the coffin and the lid.Then the coffin was slowly put into the cave with a cart, and the coffin lid was placed on the ground.
Then the curtain was erected in the hall.The women stand on the west side of the body, facing east.The mourner and relatives are on the east side of the corpse, facing west, with their left arms exposed.Yousi laid out mats on the east steps, and laid out the twisted belts, sheet quilts, cotton quilts, and clothes in order to hold the corpse, and put the best sacrificial clothes outside.Carry the corpse to the big mat, and add clothes to the dead in a similar way to Xiaolian.According to the regulations of the funeral, thirty sets of clothes are added to the funeral.After the addition, it is also tied with twisted belts, 'horizontal five shrink three', that is, five horizontally and three vertically.When the mourner wailed, he stopped counting the number of times.Then, the bereaved master carried the corpse into the coffin and put it in the coffin. The bereaved master inspected the coffin in the cave, and then placed a basket of fried millet on each side of the coffin. Eat the corpse; then put the lid on the coffin, and smear it with mud.The mourner wailed and stamped countless times.After the big gathering is over, the curtain is removed.The mourner and the mourner's wife caressed the corpse and wept bitterly, and Yousi planted a banner marking the identity of the deceased on the east side of the cave.After the funeral, the mourner and his relatives begin to formally wear the mourning, and those who should have a mourning stick must hold the mourning stick.
作者： 溪山琴况 2005-8-12 20:19 回复此发言 
Reply 81: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
After the big gathering, the coffin was parked in the hut, waiting for the burial.The ancients called the stopping of the coffin "funeral".Today, people call the place where the corpse is placed a funeral parlor, and its origin is derived from this. "Book of Rites · Kingship" said: "The emperor was buried on the seventh day, and on the seventh month."The princes were buried on the fifth day, and buried in the fifth month.Doctors, scholars, and ordinary people are buried in three days, and buried in three days. ’ It means that from death to the end of the coffin, it takes seven days for the emperor, five days for the princes, and only three days for the senior officials.This is because the scale of the funeral is different, and the number of people who need to come to the funeral is very different, so the time required for preparation also varies.
[-]. The monarch comes to Dalian in person
The funeral process is very long, and it is impossible for the monarch to participate in all of them. Generally speaking, if the death of a doctor, the monarch must attend the Xiaolian and Dalian;When the king arrives, the mourner goes outside the outer gate to greet him. When he sees the horse's head in the king's chariot, he stops crying, returns to the gate and stands facing north, and bares his left arm with all the hosts.The monarch took off his auspicious clothes, entered the door and went up the steps to the hall, facing the corpse and crying.The bereaved master was ordered to carry out a big gathering, and the officials and officials who came with the monarch were ordered to go to the hall one by one and stand to the west of the bereaved master.
After the confinement is over, the senior officials go down to the court and return to the place of weeping and hanging.The monarch has a ritual of 'sit, caress and be careful'.In the funeral ceremony, the deceased said his final farewell by touching the body of the deceased, which is called "Ping (ping) corpse".To the parents, children hold the corpse's heart, which is called "Fengshi"; to the son, the parents hold the clothes on the chest, which is called "holding the corpse"; 'Judging the corpse'; the king caresses the heart of the corpse for his ministers, which is called 'stroking the corpse'.Among the four, Feng's corpse is the heaviest, followed by restraining the corpse, holding the corpse next, and touching the corpse is the lightest.The division of the four reflects the depth of respect and kindness.
After the monarch caressed the corpse, he ordered the funeral master and the funeral master's wife Feng Shi successively.They cannot invade where the monarch has been.When carrying the corpse into the coffin, the mourner will hold the head of the deceased.After the coffin lid was closed, Yousi painted the coffin.The monarch leaves the temple gate after setting up the sacrificial table, and the mourner weeps to see the monarch off.
The ceremony of sitting and caressing by the monarch and relatives still existed until the Northern Song Dynasty. For example, when Sima Guang died, Zhe Zong mourned for him.But for those who have been in power, even if they died after taking office, the emperor will come to the funeral in person and give up on it.If a minister died far away and the emperor could not come in person, he must send a Lang official to offer condolences.In the Southern Song Dynasty, the atmosphere changed drastically. Except for Qin Hui's death and Song Gaozong's personal funeral, the other emperors did not attend the funeral of ministers in person. It is not difficult to imagine the indifference of the monarch and ministers.Zhu Xi criticized and said: "Today's affairs, as far as death and life are concerned, they are irrelevant, just like passers-by!" ("Zhu Zi Yu Lei" Volume 85) Zhu Xi believes that the ancient rituals of the emperor and ministers have their positive effects: "Looking at the ancient rituals, the ruler is like a doctor, and the small ones go to Yan, and the big ones go to Yan; How sincere and loving! ''The reason why the ancient monarchs and ministers can do everything well is because they love each other. '("Zhu Zi Yu Lei" Volume 89) it can be seen that the mourning of the king and his ministers is an important ritual to reflect the relationship between the emperor and his ministers.
[-]. Become a dance, cry on behalf of others, cry day and night
The pain caused by the loss of a loved one can be like a broken liver and gallbladder, but excessive grief will take the life of the living, so that the first bereavement is not completed, and the latter bereavement occurs again. This is a situation that the deceased does not want to see.Moreover, it is not advisable that the bereaved person dies before the funeral of the relatives is finished. In fact, he has not fulfilled the responsibility of sending his parents to his death.In order to prevent this kind of adverse consequences of "death and injury", it is necessary to make various restrictions in the etiquette system so that the bereaved family can face the reality and mourn the changes. Therefore, there are regulations such as crying, crying on behalf of others, and crying day and night.
When people are extremely sad, they will involuntarily "spread dances", that is, beat their breasts and jump feet, so "Book of Rites: Under the Tan Gong" says: "Putting dances is the most sorrowful." 'In order to prevent the loss of control during the opening of the dance, there is a regulation of "successful dance" in funerals. Except for a few rituals that can be unlimited, most of the rituals are "three threes", that is, three dances for each festival, and three dances for each dance. Jump, a total of nine jumps.This kind of quantity restriction in etiquette is called "youdao". "Under the Tan Gong" says: "There are swans, so we can save the text." '
There was a rule of 'crying on behalf of' before Da Lian.Dai means to take turns to replace, and weeping on behalf of relatives means that relatives go to the funeral palace to mourn in turn.
After Da Lian, the feeling of mourning will die down a little, and the whole family of men and women only need to go to the funeral palace to cry at the morning and evening.Of course, when you feel sad, you can also go to the funeral palace to cry bitterly, but not all of them are forbidden.
[-]. Selection of cemetery and divination of burial date
The cemetery is determined by divination.After the burial place, the graveyard man measured the cemetery.When excavating the cemetery, the loam at the four corners is piled outside the four corners, and the loam in the center of the cemetery is piled on the south side of the cemetery.After crying, the mourner and all the hosts went to the south of the pre-selected cemetery, stood facing north, and lifted the belt.Zai stands on the right side of the owner.The fortune-teller opens the straw tube and faces south to accept the order of the bereaved master.The master ordered: "Grave for a son, choose a cemetery for his father's divination."This place is chosen as the house of the ghosts, and the cemetery is only obtained. Will there be disasters in the future? After hearing the order, the diviner pointed to the loam in the center of the tomb for divination.After the divination, the divination person will hand over the obtained hexagrams to the Zai.After the Zai saw it, he returned it to the fortune-teller, who faced east, and together with his subordinate fortune-tellers, divined the good and bad luck of the hexagram. ’ The mourner cried.If the result of the divination is unlucky, choose another cemetery for divination, and the etiquette is the same as before.
There is a well-shaped coffin outside the ancient coffin. After the coffin wood is finished, the mourner first thanks the craftsmen, and then goes around the coffin frame to check whether the quality is qualified.The wood offered to make the urn is placed outside the funeral door, and the mourner also inspects it.The same is true for the offering of undecorated and finished mirrors.
The date of burial is determined by divination.The divination ceremony was carried out outside the funeral palace. After the mourner and all the masters were in place, the patriarch took the throne in the east of the gate.The clan handed the tortoise shell to the patriarch, and pointed out where to burn.The patriarch ordered the divination of the funeral date in the tone of the mourner.The clan conveyed the words of fate to the tortoise, and handed the tortoise shell to the fortune-teller.The divination man sat down and burned the turtle with a thorn branch.The patriarch took the tortoise shell and observed it.Therefore, the three occupants gathered the hexagrams obtained through divination. After the divination, the clan members reported the results of the divination to the patriarch and the mourner.If the result of the divination is unlucky, the divination can be repeated.
作者： 溪山琴况 2005-8-12 20:19 回复此发言 
Reply 82: Serialization of "Ancient Chinese Etiquette Civilization" by Peng Lin, Professor of History Department of Tsinghua University
(End of this chapter)