"I'll tell you some more ancient things. These are related to your domain as a ghost. Commander-in-Chief of the Imperial Army
From the first grade: Deputy Commander of the Royal Guards
Second Grade: Commander of the Commander-in-Chief
From the second grade, the imperial guard with a knife, the deputy commander of the governor who stayed behind.
Third Grade: 5,000 Royal Guards, Commander of Tongzhi Wei
From the third grade: Deputy left-behind commander Tongzhi Wei
[Fourth Rank: Imperial Guard with a Sword]
From the fourth grade: Royal Guards Thousand Households
Fifth Grade: Rites and Guards
From the fifth grade: Yi Wei deputy
[Level Six: 500 Royal Guards]
From the sixth rank: Hundred Households of the Royal Guards
[Level Seven: The captain of the Jinyiwei lifted the official.]
From the seventh grade: Deputy
[Level Eight: Embroidered Uniform Guards]
Rank Eight: Palace Guard
[Level Nine: Imperial Guard]
From the ninth grade: Bodyguard Qing Dynasty Bodyguard: The palace guards have a bodyguard's house, which is governed by the minister of the bodyguard. There is one member of each of the eight banners, and there are guard squad leaders, first, second, third and fourth grade guards, Qianqing Gate guards, and Lanling guards (Han). The most trusted ones are the imperial guards, mostly the children of the ministers. The rest were like the Valiant Cavalry Battalion and XX Battalion, which were only stationed in the capital.
The first-class guards were the third-grade military officers. The first-class guards of the royal residence were the third-grade subordinates.
Second-class guards are of the fourth rank, second-class guards are of the fourth rank
The third-class guards are the fifth-grade and fourth-grade guards of the military post, and the vanguard guards and third-class guards are appointed as the fifth-grade and Lanling guards are the sixth-grade.
The ancient etiquette of the celestial dynasty
The etiquette was the etiquette and ceremony.
In ancient times, there was a saying of "Five Rituals". Sacrifice was a good ceremony, coronation was a good ceremony, guest was a guest ceremony, military was a military ceremony, and funeral was a fierce ceremony. Folk customs believed that etiquette included birth, coronation, marriage, and funeral. In fact, etiquette could be divided into two categories: politics and life.
The political category included sacrifices to heaven, earth, ancestral temples, sacrifices to ancestors, drinking ceremonies, meeting ceremonies, military ceremonies, etc. According to Xunzi, there were three origins of life-related etiquette, namely, the origin of heaven and earth, the origin of ancestors, and the origin of governance. In etiquette, funerals were the earliest. Funeral rites were used to appease the ghosts of the dead, while for the living, it became a ritual to distinguish between the elderly and the young, to fulfill filial piety and to correct human relations.
In the process of establishing and implementing the rites, it gave birth to the patriarch system of the Celestial Dynasty (see the patriarch system of the Celestial Dynasty). The essence of the rites was the way to govern people, and it was a descendant of the belief in ghosts and gods. People believed that all things were controlled by invisible ghosts and gods, and performing rituals was to please the ghosts and gods. Therefore, etiquette originated from the belief in ghosts and gods, and it was also a special form of manifestation of the belief in ghosts and gods.
The appearance of the three rites (Yi Li, Li Ji, Zhou Li) marked the mature stage of the development of etiquette. During the Song Dynasty, etiquette and feudal ethics and morality were integrated, which meant that etiquette and etiquette were mixed together and became one of the effective tools for the implementation of etiquette. Salute is to persuade virtue service, red tape to the best of its ability.
It was only in modern times that etiquette was truly reformed. Whether it was the etiquette of the country's political life or the etiquette of the people's life, it had changed into the new content of the theory of no ghosts and gods, thus becoming the etiquette of modern civilization.
Ancient political etiquette
(1) Sacrifice to the heavens. The worship to heaven that began in the Zhou Dynasty was also called the suburban sacrifice. On the winter solstice, it was held at the circular mound in the southern suburbs of the capital. The ancients first paid attention to physical worship, and the worship of heaven was also reflected in the worship of the moon and the stars. All these specific worships would only be abstracted into worship of the heavens after reaching a certain number. The people of the Zhou Dynasty worshiped the heavens. It developed from the worship of the "emperor" in the Yin Dynasty. The supreme ruler was the Son of Heaven, and the power of the monarch was bestowed by God. The worship of heaven served the supreme ruler. Therefore, the worship of heaven was popular until the Qing Dynasty.
(2) Sacrificial ground. The summer solstice was the day of offering sacrifices to the earth, and the etiquette was roughly the same as offering sacrifices to heaven. In the Han Dynasty, the Earth God was called Mother Earth, and she was said to be the goddess who blessed mankind, also known as the God of Society. The earliest sacrifices were made with blood. After the Han Dynasty, the belief in Feng Shui, which was not suitable for excavation, became popular. The rituals of offering sacrifices to the earth also included offering sacrifices to mountains and rivers, earth gods, grain gods, and the state.
3. Sacrifice to the ancestral temple. The ancestral temple system was a product of ancestor worship. The ancestral temple that people built in the world of the living for the dead. The emperor's ancestral temple system was seven temples for the son of heaven, five temples for the princes, three temples for the great officers, and one temple for the scholars. The common people are not allowed to set up temples. The position of the ancestral temple was that the emperor and the princes were located on the left side of the door, while the great officers slept on the left side of the temple and on the right side. For the common people, there were ancestral tablets in the middle of the bedroom. At the time of sacrifice, divination was needed to choose the corpse. The corpses were usually taken by the grandchildren. The god in the temple was a wooden cuboid that was only placed during the sacrifice. The sacrifice could not be called by its name. During the sacrificial ceremony, nine bows were performed: "kowtow","kowtow","empty head","vibration","auspicious bow","fierce bow","strange bow","praise bow" and "solemn bow". The ancestral temple also offered sacrifices to the previous emperors. According to the Book of Rites, all the previous emperors who had rendered meritorious service to the people, such as Emperor Ku, Yao, Shun, Yu, the Yellow Emperor, King Wen, King Wu, etc., had to be sacrificed. Since the Han Dynasty, mausoleums and shrines have been built to worship the previous emperors. Emperor Taizu of the Ming Dynasty began to establish temples for emperors in the capital. During the Jiajing period, a temple of emperors was built in Fucheng Gate of Beijing to worship the thirty-six emperors of the former kings.
(4) Sacrifice to the previous teachers and sages. After the Han and Wei Dynasties, the Duke of Zhou was regarded as the first sage and Confucius as the first teacher. In the Tang Dynasty, Confucius was honored as the first sage and Yan Hui as the first teacher. After the Tang and Song Dynasties, the ceremony of "Shi Dian"(offering food and wine, music without corpse) was used as a learning ceremony and a sacrificial ceremony for Confucius. During the Northern and Southern Dynasties, the Buddhist ceremony was held twice a year in the spring and autumn, and temples of Confucius and Yan were set up in various prefectures and schools. In the Ming Dynasty, Confucius was known as the Sage and Teacher. In the Qing Dynasty, there was a Confucius Temple in Shengjing (Shengyang, Liaoning). After the capital was set in Beijing, the Imperial College in the capital was used as the Imperial College and the Confucius Temple was established. Confucius called it the "Great Sage of the Great Sage". Qufu's temple system, sacrificial vessels, musical instruments, and etiquette were based on the Beijing Imperial College. The village drinking ceremony was a product of offering sacrifices to the ancestors.
Fifth, a greeting gift. When the lower level pays homage to the higher level, they should pay homage to the higher level. Officials should pay homage to each other. When the duke, marquis and son-in-law meet, they should pay homage to each other twice. The lower level should pay homage to the west first, and the higher level should pay homage to the east. When the common people met, they saluted according to their age, and the young saluted. Outside the ceremony of four bows, near the ceremony of another bow.
Sixth, military salute. This included conquering, collecting taxes, hunting, and construction.
Ancient life etiquette
(1) Birth ceremony. From a woman's request for a child before she became pregnant to a baby's first birthday, all rituals revolved around the theme of longevity. The high sacrifice is the ritual of begging for children. At this time, an altar was set up in the southern suburbs, and all the empresses and concubines participated. In the Han and Wei Dynasties, there were sacrifices to Gao Wei. In the Tang and Song Dynasties, the etiquette of the sacrifice to Gao Wei was formulated. In the Jin Dynasty, Gao Wei sacrificed to the Qing Emperor. A wooden square platform was built in the north of Yongan Gate in the east of the imperial city, and the god tablet of Gao Wei was under the platform. In the Qing Dynasty, there was no sacrificial ceremony for Gao Yi, but there was a ceremony with the same meaning of "exchanging rope". Since ancient times, birth ceremonies tended to favor sons over daughters. The birth ceremony also included 'three courts',' full moon','hundred days',' one year', and so on. The "Three Dynasties" was when the baby was born and received congratulatory gifts from all sides. The baby was shaved when it was one month old. On the 100th day, the ceremony of recognizing uncle and naming uncle was held. "One year old" when the implementation of the Zhou ceremony, to predict the fate of children's life, career good or bad.
(2) The coming-of-age ceremony, also known as the coronation ceremony, was the coronation ceremony for men who had entered the ranks of adults. The coronation ceremony evolved from the rite of adulthood that was popular among young men and women in the clan society. The Han Dynasty followed the crown ceremony system of the Zhou Dynasty. During the Wei and Jin Dynasties, music began to be used to accompany the crown. The Tang, Song, Yuan and Ming dynasties implemented the crown ceremony, which was abolished in the Qing Dynasty. Many ethnic minorities in China still retained their ancient rites of adulthood, such as tooth extraction, tooth dyeing, wearing skirts, pants, and hair bun rituals.
3. Food etiquette for feasting. The banquet was held in the Imperial Ancestral Temple. The guests were cooked in the Imperial Prison. The emphasis was on etiquette exchanges rather than food and drink. The banquet was a banquet. The banquet ceremony was held in the bedroom. The host and guest could drink to their hearts 'content. The Yan ceremony had a profound influence on the formation of the Chinese food culture. Feast banquets during festivals formed a festive eating etiquette in the folk food customs of the Heavenly Dynasty. Eating Yuanxiao on the fifteenth day of the first lunar month, eating cold rice and cold food on the Qingming Festival, eating zongzi and realgar wine on the Dragon Boat Festival in May, eating mooncakes during the Mid-Autumn Festival, eating Laba porridge, and eating dumplings during the New Year were all festive rituals. Eating specific food on specific festivals was also a form of dining etiquette. The seating order at the banquet, the order of serving the dishes, the etiquette of persuading people to drink and toasting all had the requirements of men and women, the hierarchy, the relationship between the elderly and the young, and the taboos of praying for blessings in social customs.
4. Guest gift. It was mainly a greeting to the guests. There was a difference in the etiquette of gifts when interacting with guests. When the scholars met, the guests invited the host to present a pheasant as a gift. When the next doctor met, he gave a wild goose as a gift. When the doctor met, he gave a lamb as a gift.
5. Sacrifice. It refers to the sacrifice door, door, well, stove and middle room. In the Zhou Dynasty, sacrifices were made to households in spring, stoves in summer, Zhongliu in June, gates in autumn and wells in winter. During the Han and Wei Dynasties, five sacrifices were held according to the seasons. In the third month of Mengdong, there was a total sacrifice. The Tang, Song and Yuan dynasties adopted the theory of "Seven Sacrifices to the Son of Heaven", offering sacrifices to Si Ming (small gods in the palace), Zhong, Guomen, Guoxing, Tai Li (wild ghosts), Hu and Zao. The Ming and Qing dynasties still offered sacrifices to the five gods. After the reign of Emperor Kangxi of the Qing Dynasty, the special sacrifices of the door, household, middle and well were abolished. Only on December 23rd was the sacrifice to the kitchen god. This was consistent with the folk legend of the kitchen god speaking to the heavens on the 24th of the twelfth month. The national sacrificial ceremony adopted the folk form.
6. Nuo ceremony. It originated in prehistoric times and prevailed in the Shang and Zhou Dynasties. The Nuo ceremony of the Zhou Dynasty was to drive away evil spirits and plague in all seasons. The people of Zhou believed that the operation of nature was closely related to the good or bad of human affairs. The four seasons changed, the cold and heat changed, the plague spread, and ghosts took advantage of the situation to cause trouble. Therefore, it was necessary to exorcise evil at the right time. The main god of the Nuo ceremony was Fang Xiangshi. In the Han Dynasty, twelve beasts that matched Fang Xiangshi appeared in the Nuo ceremony. The Wei, Jin, Southern, Northern Dynasties, Sui and Tang Dynasties followed the Han system, adding entertainment elements to the Nuo ceremony. The roles of Fang Xiangshi and the twelve divine beasts were played by musicians. There is still the most complete model of the Tujia Nuo ceremony in Guizhou.
The 15 main festivals of the Han people:
Spring Festival, Shangyuan Festival (Lantern Festival), Flower Festival (Flower God Festival), Shangsi Festival (Women's Day), Cold Food Festival, Qingming Festival, Dragon Boat Festival, Qixi Festival, Zhongyuan Festival (Ghost Festival), Mid-Autumn Festival, Double Ninth Festival, Winter Solstice Festival, Laba Festival, Sacrifice Day (Small Year), New Year's Eve
Ancient Chinese clothing
During the Western Zhou Dynasty, the hierarchy system was gradually established. The Zhou Dynasty set up official positions such as "Si Fu" and "Nei Si Fu" to control the royal clothing. According to historical records and the analysis of unearthed cultural relics, the crown system of the Celestial Dynasty was initially established in the Xia and Shang Dynasties. It was completed in the Zhou Dynasty and was incorporated into the rule of etiquette at the turn of the Spring and Autumn Period and the Warring States Period. In order to express their dignity and dignity, the royal family's officials had to wear different forms, colors, and patterns on different ceremonial occasions. The most famous is the twelve chapters of clothing recorded in Shangshu·Yiji: "The sun, moon, stars, mountains, dragons, and Chinese insects are painted, and the Yi, algae, fire, pink rice, Fu, and Fu are embroidered. They are decorated with five colors.”The twelve-chapter pattern became the clothing system of the emperors in the past, which was extended until the abdication of the Qing Emperor and the restoration of Yuan Shikai. From the human-shaped cultural relics unearthed in the Zhou Dynasty, although the clothing decoration was different, the upper and lower clothes were clearly defined, establishing the basic shape of the clothing of the Chinese dynasty.
Clothing of the Spring and Autumn Period and the Warring States Period (770 - 221 B.C.) During the Spring and Autumn Period and the Warring States Period, great progress was made in the weaving and embroidery techniques. As a result, clothing materials became increasingly refined, and various varieties and names appeared day by day. The brocade of Xiangyi in Henan Province and the ice, Qi, Gao and Wen embroidery of Qilu in Shandong Province were popular all over the country. The spread of craftsmanship made the diverse and exquisite clothing stand out. During the Spring and Autumn Warring States Period, not only did the princes wear luxurious clothes, but the ministers and guests also wore jewelry, gold and jade at their waists, and expensive clothes. The ancients wore jade, and there was a certain degree of superiority and inferiority, and they were given the symbol of personality. As a result, the upper-class people, regardless of gender, were required to wear several pieces or groups of beautiful carved jade. The sword was a new weapon at that time. In order to show their bravery and self-defense, the nobles would wear a sword inlaid with gold and jade. There were also all kinds of hooks on the leather belt around the waist, competing with each other. The hats of men and women were more eye-catching. The exquisite ones were made of thin gauze, while the expensive ones were made of gold and jade. Some of them are shaped like cups. Shoes, mostly made of small deerskin, or woven with silk strands and fine grass; In winter, the leather coat was very heavy, and the white fox fur coat was worth thousands of gold. Women liked to use fur to make the edge of their sleeves, and there were also half-cut thin brocade gloves that exposed their fingers, all of which were exceptionally beautiful. The clothes of the Spring and Autumn Period and the Warring States Period had become completely different from those of the upper class and those of the lower class. Deep clothes had the meaning of hiding one's body. It was the casual clothes of the scholar-bureaucrats at home and the formal clothes of the common people. It was used by both men and women. It might have been formed at the turn of the Spring and Autumn Period and the Warring States Period. The deep clothes combined the previously independent upper and lower clothes into one, but maintained the boundary between the upper and lower parts, without any seams or width. The most ingenious design was to embed a rectangular fabric at the junction of the waist seam and the sleeve seam under the armpits. Its function could make the flat cut three-dimensional, which could perfectly express the human body shape. The two sleeves also obtained a greater function of elbow transfer. According to the records, there were four different names for deep clothes: deep clothes, long clothes, linen clothes, and middle clothes. From the unearthed objects, there were many clothes in the Spring and Autumn Period and the Warring States Period, and some of them could be seen as variations of deep clothes. In 307 B.C., King Wuling of Zhao issued an order to wear Hu clothes and promote riding and archery in Hu clothes. Hu clothing referred to the clothing of the "Hu people" at that time, which was quite different from the clothing of the Central Plains. It was featured by the knee-length clothes, the waist belt, the hook belt, and the boots, which were convenient for riding and shooting activities. During the Spring and Autumn and Warring States Period, there was an unprecedented variety of clothing styles, not only in the dark clothes and Hu clothes. Some musicians wore wind hoods, dancers had sleeves several feet long, and some often wore owl horns or magpie tail crowns, long skirts with small sleeves and lower clothes with slanted armfolds. These were all related to Duocai's social life.
The clothing of the Qin and Han Dynasties (221 B.C. -220 A.D.) was more abundant than that of the Spring and Autumn Period and the Warring States Period. Especially in the Han Dynasty, with the establishment of the imperial clothing system, the difference in official ranks of clothing became more stringent. In the Qin and Han Dynasties, the fabric of clothing was still embroidered. The embroidery patterns were mostly mountain clouds, birds, beasts, vines, and plants. The brocade had all kinds of complicated geometric patterns, as well as patterns woven with words. In the third year of Jianyuan (138 B.C.) and the fourth year of Yuanshou (119 B.C.) of the Western Han Dynasty, Zhang Qian was ordered to go to the Western Regions twice. He opened up the land passage between China and the western countries. Thousands of silk were transported out continuously through the Wei, Jin, Sui and Tang Dynasties. It was known as the "Silk Road" in history. As a result, Chinese clothing culture spread to the world. From the Qin Dynasty to the Han Dynasty, there were some developments and changes in the deep clothes. From the perspective of the upper echelons of the Eastern Han society, the common robes had become systematic. The clothing system of the Qin Dynasty was not much different from that of the Warring States Period. In the Western Han Dynasty, men's and women's clothing still followed the style of deep clothes. Whether it was single or cotton, most of the clothes were cut and sewn together into one, and there was still no seam or width between the top and bottom. There were middle clothes and undergarments inside the outerwear, and the leading edge was exposed, forming a set. She wore tight pants and maintained the style of a big dress. Your feet are made of shoes with Qi's head. Belt at waist. Qin Dynasty clothing system, clothing color advocate black. In the Han Dynasty, there was a system of carriage clothes. The history books listed more than 20 kinds of formal clothes, court clothes, and ordinary clothes for the emperor and his ministers. The difference in level of clothing was very obvious. The main manifestations were as follows: (1) On the basis of inheriting the old system, the crown clothing developed into the basic symbol of distinguishing grades; 2. The system of wearing ribbons was established as a symbol to distinguish official ranks.
Costumes of the Wei, Jin, and Southern and Northern Dynasties (220~589) During the Wei, Jin, and Southern and Northern Dynasties, there were changes in the level of clothing, and the national costumes were greatly integrated. The crown and hat have been replaced by the towel used by literati, such as folding corner towel, water caltrop corner towel, purple towel, white towel, etc. In the early years of the Wei Dynasty, Cao Pi, Emperor Wen, established a system of nine grades of official positions, with the three colors of purple, red, and green as the nine grades. This system was used in the later generations until the Yuan and Ming Dynasties. In the Jin Dynasty, in addition to the turban, men with official positions also wore a small crown, and the crown with a gauze hat was called the painted gauze crown. It was originally made by the warriors of the Han Dynasty and passed down again and again. It was not only used for male officials, but also spread among the people and was used by both men and women. During the Northern and Southern Dynasties, the ethnic minorities in the north dominated the Central Plains, and the people lived in different places. The political, economic, and cultural customs infiltrated each other, forming a great integration situation. As a result, clothing changed and developed. The pleated pants of the northern ethnic minorities gradually became mainstream, regardless of noble or humble, men and women could wear it. Women's clothes are "frugal on the top and rich on the bottom". From the end of the Eastern Jin Dynasty to the Qi and Liang Dynasties, the clothes were short skirts and suits, which originally began in the Han Dynasty. In the Jin Dynasty, it had the characteristics of short tops and wide skirts. The shoes with the head of a board and the shoes with high teeth (a kind of wooden clogs painted with lacquer) were popular for a time. On the other hand, the minority costumes were influenced by the Han Dynasty's laws and etiquette, and they wore Han costumes. After the Northern Wei Dynasty of Xianbei moved its capital to Luoyang in the 18th year of Taihe (494), Emperor Xiaowen of Wei implemented the policy of Hua, changed the surname Tuoba, and led the ministers to wear the clothes of Han and Wei. Originally, the Xianbei people wore clothes with small sleeves. This time, the reform of the old custom was called "filial piety reform", which allowed the old system of crown clothing since the Qin and Han Dynasties to continue and promoted the development of Chinese clothing culture.“
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