In ancient times, dignitaries and nobles had cars when traveling, but people’s feet could never stay off the ground, so the ancients left many rules for walking. This is part of the "ritual" of kings and nobles. Although people in the past dynasties may not walk according to the prescribed rules, records consistent with it can always be seen in the literature. A rough understanding of these rules will undoubtedly be useful for us in reading ancient books.
The ancients distinguished walking movements very carefully. For example, "Shi Ming" says: "Moving forward with two feet is called walking. Walking slowly is called step. Moving quickly is called rushing. Going quickly is called walking. Running means changing, and there is a sudden change and rushing to rush." ??Compared with today's words, if the ancients simply said " "Xing" means walking; if "Xing" is relative to "Step", Xing means walking at a normal speed, and Bu means walking slowly. The word "bu" in words such as "walking by car, strolling, pacing" still has an ancient meaning. "Walking" in ancient times is equivalent to running today. "Shi Ming" uses "change" to explain Ben, which is a word with similar sound. It is intended to show that the word Ben comes from change. We ignore this point, but it says "there is a sudden change and rush to it". It depicts the characteristics of Ben: running hard. In an emergency, the speed of running is much faster than usual. Liu Xi can only explain this: there was no 100-meter race in ancient China. This explanation focuses on the different speeds of walking and is easy to understand.
Erya has another explanation, which is from the place of walking, but it is not easy to understand. However, if you understand it clearly, you can not only distinguish between walking, walking, walking and running, but also clearly distinguish between walking, walking, walking and running. You can also know some of the etiquette and customs of the ancients. "Erya" says: "The time is called in the room, the walking is called in the hall, the step is called in the hall, the trend is called outside the door, the atrium is called walking, and the road is called running." Here are some brief explanations.
"Shi" is a borrowed word for 志 (Chí, Chi), which is the same as hesitant and hesitant, which is later often referred to as hesitation and hesitation, which means wandering and walking back and forth. The room is narrow, and the characteristic of "walking" in the room is that you cannot "go back and forth". If you want to continue walking, you can only keep going back and forth within a short distance. We know that when ordinary people walk quickly, their steps are smaller, and when they walk slowly, their steps are larger. The length and area of ??the hall are not large, so the steps should be smaller when walking. The hall is close to the room and is also a place for worship, so the walking speed should not be too fast. The space under the hall is larger, so you can walk with longer steps and speed up a bit. "In the hall, it is called walking" means that in the hall, the steps should be neither big nor small, just like normal walking; "in the hall, it is called steps" also means the distance of each step: in the hall, you can take larger steps like strolling. This is used to describe the size of the stride distance in steps and rows that usually express speed. "Tangxia" is also the court. Why does "Erya" also say that "the middle court (i.e. the court) is called walking"? The hall is a building commonly found in houses, and the atrium here refers to the palace courtyard. "Erya" does not mean that you must run in the court, but that only in an open place like the court in the court can you have the conditions to "walk". "The road is called running" is the same truth.
The explanations of "Shi Ming" and "Erya" may seem a bit contradictory at first glance (walking up the hall, stepping down the hall, going up the hall is faster than going down the hall), but if combined, the two are consistent. And only by communicating the two can we have a comprehensive understanding of steps, walking, walking, etc.
The ancients’ regulations on walking movements mainly stated that there should be different walking methods at different times and places. "Book of Rites, Qu Lishang": "In the hall, martial arts are received, and in the lower hall, martial arts are deployed, and in the house there is no flying." Wu is the footprint, and one foot that steps forward to receive martial arts should land immediately next to the other foot. , the footprints are "followed" one after another. Bu means to spread and distribute, and Buwu means that the footprints are not connected. The original meaning of Xiang is to fly, here it is a metaphor. It means that when walking indoors, the swing of the arms should be small, not like a bird flying, that is, not to be swaggering. Obviously, these regulations are actually consistent with "Erya" and "Shiming", and are also consistent with the spatial conditions of indoors, halls, and halls.
"Qu Li" also said: "If you don't move outside the thin curtain, you won't move in the hall, and you won't move if you hold the jade." The place in the hall is small, so you can't and don't need to move; if you hold the jade, it will be easy to let go, and if you hold the jade, you won't move. It is broken; the person inside cannot be seen through the thin curtain, and if he is not seen, no courtesy will be given, and there is no need to approach. Volume 4 of "Han Shi Wai Zhuan": "Yan Zi betrothed Lu. When he came to the court, he would go to court, and when he was given jade, he would kneel. Zigong was strange... Yan Zi said to him: 'When you go to court, the king does one thing and the minister does two things. Now the king is doing it quickly. , I dare not to follow you? Now the emperor's gift is too low, how dare I not kneel down?" "Zigong's strange thing is that Yan Zi followed the court because he should not do so, and Yan Zi also made sense. It's a contingency. "Historical Records·Biography of Jizheng": "The emperor (Han Wu Emperor) tried to sit in the military tent and play in front of the emperor. He did not go up, and when he saw the emperor, he stayed in the tent so that others could (agree) with his performance." Separated by tents, If the two parties do not meet each other, they can avoid courtesy. It does not matter if Emperor Wu does not wear the crown, and logically it can be assumed that Ji An can not follow.
"Quli" clearly stipulates the "Three Don'ts", which is equivalent to telling people: they can or must follow in other places. For example, "Quli" says: "When a teacher follows the Tao, he will move forward;" "If the teacher talks to him, he will be right; if he does not talk to him, he will retreat." To move forward and to retreat is to respect "sir". "The Analects of Confucius·Weizi": "Chu Kuang received the public song and passed by Confucius... Confucius came down and wanted to talk to him, but he tried to avoid (avoid) him and was not allowed to talk to him." Accepting public opinion does not mean "Mr. does not want to talk to him" "Words", but the opposite; and "tend" to avoid (i.e. retreat) also includes respect for the other party, not just to get away quickly.
Also in "Xiangdang": "Turning forward is a sign of respect (an expression of respect)."
Turning forward in front of others is a sign of respect. There are no detailed regulations on courtship in the Confucian classics. We can see from ancient literary and historical works that the general principle is to courteous in front of the venerable, especially in front of the king, where courting is indispensable. For example, "Warring States Policy·Zhao Ce": "Zuo Shi touched the dragon and said that he would like to see the Queen Mother, and the Queen Mother was full of enthusiasm (waiting) for him. (Touching the Dragon) People tended slowly, and when they arrived, they thanked themselves: "The old minister was ill and had a foot. You can't run away quickly, and you won't be able to see him for a long time. I'll forgive myself if I steal. '" When I see you, people will flock to you, because you will be in the court as soon as you enter. But when touching the dragon, he moves slowly, which is not in line with the requirements. Therefore, he has to declare that he is "sick enough" to explain that there is a reason why he moves slowly but does not move quickly. By acting like a trend but slowly, Chulong solved the conflict between "propriety" and "illness", and the topic of persuading the Queen Mother Zhao to let Lord Chang'an pledge herself was solved. One by one, we must combine the ancients' requirements for trend to see the "knowledge" in "Xu trend" of touching the dragon. Even on the battlefield, etiquette is indispensable. "Zuo Zhuan·The 16th Year of Chenggong": "When I met Chu Zi's soldiers three times, I would go down when I saw Chu Zi. I would avoid riding and follow the wind." Jin and Chu were at war, but they still paid tribute to the enemy's king when they saw him. This is It is in line with the practices of the Spring and Autumn Period. He paid tribute in three ways: getting out of the car, taking off his coat (see Part 1), and approaching. Those who follow the wind are as fast as the wind. This is in perfect contrast to the "Xu Trend" of Chulong, and it is too fast. But on the battlefield of fierce battles, safety issues must also be taken into consideration, and that's all it can do.
Even if the other party is not a king, nor is he a distinguished elder, as long as he is worthy of respect, he must follow him. "The Analects of Confucius·Zihan": "When you see a person who is wearing mourning clothes, a person who is wearing a robe, and a person who is blind, even though he is young, you will definitely do something (stand up) and pass it by. "Historical Records: Biography of Wan Shijun": "Qing (Shi Qing) and his disciples came to Limen and went home." This is because there are neighbors and people of the same clan in Limen, and he has a high status, so he treats them as well. Show respect. Also: "Wan Shijun moved to Lingli (the name of Chang'an Li). When the inner historian came back drunk from the celebration, he refused to get out of the car outside. When Wan Shijun heard about it, he refused to eat... Wan Shijun said (reproached): 'Neishi, noble man ! In the house, all the elders are gone, but Nei Shi is in the car at ease! '" According to Wan Shijun's wishes, Shi Qing should not only get off the car, but also "go home." In officialdom, of course subordinates should approach their superiors when meeting them. "The Book of the Later Han Dynasty: The Scholars": "[Sun Kan] became a county magistrate and paid homage to the government, but his progress was slow. The chief of the pavilion (the gatekeeper of the government) condemned him as a censor, so he removed his seal and ribbon and refused to be an official. "Anyone who moves too slowly will be punished, and failure to follow nature is even more unacceptable. But the most stringent requirement is for the minister to be in front of the king. It can be seen that the dragon's disease is enough (whether it is true or false) to continue to trend. The first explicit stipulation that ministers should meet the emperor was probably in the court rituals formulated by Shusun Tong for Liu Bang in the early Han Dynasty. "Historical Records: Biography of Shusun Tong": "Ritual: First at Ping Ming (before dawn), the visitors will perform rituals and lead people to the palace gate. In the court, there will be chariots, cavalry and infantry to guard the palace, and troops will be set up to display banners. Rumor has it: "His Majesty, the doctor, has hundreds of people. From then on, the ministers, princes, generals, and military officials came to Chen Xixiang, and then from the civil servants to the prime minister, Chen Dongfang, Xixiang." Basically this rule is followed. If anyone is approved to be exempted from this etiquette, it will be a special honor to receive the emperor's favor alone. For example, Xiao He was the first person in history to be given the ability to go to the palace with a sword and enter the court without hesitation. At that time, there was also Zhou Hang, who had no military exploits, but once cried and persuaded Liu Bang not to go on an expedition in person. "The superior (Liu Bang) thought he 'loves me', so he "gave people the palace door to follow, and the murderer will not die (not worth his life)" ". When you see an elder taking a few steps forward, this is respect from the heart. However, once the feudal rulers used it, it became a formality and a tool for their rule. What's more, "Hanshu Jia Yi Biography" says: "Crossing the que will lead to descending, passing the temple will lead to the trend, which is the way of a filial son." Respect for people extends to the place where the person lives and where he is sacrificed after death, which is also man-made. A way to create majesty. From this point of view, Wan Shijun "must get off the car when passing the palace gate", which also has a classic basis.
In feudal society, there were many regulations on walking, such as "If you don't walk in the right way, you won't stand in the right gate", "When people come (entering the door to pay homage to the deceased), they will not fly" (also see "Quli") Wait, because it has little to do with reading ordinary ancient books, no introduction is needed.