Qilu culture is Confucian culture. Its territory is the lower reaches of the Yellow River centered on Mount Tai. This area is mainly engaged in agriculture and silk weaving. It is close to the sea and is rich in fish and salt, so it has formed the cultural and customary characteristics of this area. "The customs are tolerant, broad-minded and wise, good at discussing, heavy in ground, difficult to shake, timid in public fights, brave in holding thorns, people from the hometown are the style of a great country"; "And Zou Lubin Zhusi still has the legacy of Zhou Gong, The common people like Confucianism and are prepared for etiquette, so the people are nasty."
For Liu Bang, Jingchu culture and Qilu culture are both familiar by heart. Whether they are respected or not depends on the current situation. The superficial likes and dislikes do not represent the depth of cultural level. To be precise, a large part of Han culture comes from Qilu culture, that is, Confucian culture. Inheritance Changes When the Han Dynasty was first established and inherited Qin law, the academic and ideological circles at that time returned to the state of coexistence of various schools in the Spring and Autumn and Warring States periods, because after the fall of the Qin Dynasty, the obstacles to academic ideological research had been lifted. Although the Qin Dynasty's "coercion" The "Book Code" and the "Yaoyan Order" were not abolished until Emperor Hui and Empress Lu, but in fact before they were abolished, the government did not interfere much with the research of academic thoughts. The five schools of Confucianism, Legalism, Taoism, Yin-Yang, and Zongheng in the Warring States Period were still active in the early Han Dynasty. However, after the middle period, due to the promotion of the government, the academic community became mainly focused on the study of Confucian classics.
The governance ideas of the Han Dynasty. When the Han Dynasty founded the country, it mainly used Legalist methods and Taoist Huang-Lao thoughts. During the Wenjing period, it was supplemented by Confucian and Legalist thoughts as the guiding ideology of the legal system. It not only emphasized inaction, but also paid attention to the role of etiquette and morality, and recognized the law. importance, and adhere to the principle of simplicity and simplicity in order to ensure the safety of the people. After Emperor Wu of the Han Dynasty, the rulers established Confucianism as orthodox thought, and supplemented it with Legalism as the guiding ideology of the legal system. The center of which is "virtue dominates and punishment assists", that is, first use virtue and etiquette to educate, and then impose punishment if the education is ineffective. penalty. This way of governing the country, which combines hardness and softness, became the guiding ideology of the legal system of the Han Dynasty after Emperor Wu of the Han Dynasty. This idea had a great influence on the legislation of subsequent dynasties. Emperor Xuan of the Han Dynasty once had a famous saying: "The Han family has its own system, which is based on the overlord's way." This is an incisive exposition of this idea.
Many documents that were destroyed by Emperor Qin Shihuang’s burning of books and entrapment of Confucians were reconstructed through the records of Han Dynasty scholars, including the ancient documents of the Five Classics, which were also excavated and sorted out at this time. In the early Han Dynasty, all the classics were taught privately. After Emperor Wu of the Han Dynasty adopted Dong Zhongshu's opinion of "deposing hundreds of schools of thought and respecting Confucianism alone," classics became the academic mainstream, and the number of classics scholars became more and more divided. Because different scholars have different understandings and memories of the classics, classics studies are also divided into different schools. During the reign of Emperor Xuan, there were three schools of "Yi", three schools of "Books", three schools of "Poems", one school of "Li", two schools of "Spring and Autumn", and twelve doctors. In the early years of the Eastern Han Dynasty, the number increased to fourteen doctors. Scholars respect their teachers and teachings from generation to generation, so the distinction between schools becomes increasingly strict.
Although the Confucians of the Han Dynasty respected Confucius, they were also influenced by Onmyojiists, so their theories began to have a religious superstition. For example, the Book of Changes in Jingfang focuses on divination, and the Ministers of the Great and Small Xiahou like to discuss the theory of the Five Elements. During the reign of Emperor Wu, Dong Zhongshu governed Gongyang and wrote the book Chunqiu Fanlu, which contained many bizarre words. In addition, he also proposed "inspiration from heaven and man" to urge the monarch to implement benevolent government. When Liu Xiang became emperor, he governed Guliang, and he often added misfortunes and blessings to his words. In short, these scholars believe that the auspiciousness or disaster that comes from the sky is all affected by human affairs, especially the king's virtue, stupidity, diligence, and laziness, which are closely related. Since the power of the king has been greatly improved since Emperor Wu, the only thing he still has to worry about is What happened was natural disasters. Scholars at that time often used this argument to criticize the government at that time.
At the end of the Western Han Dynasty, after Confucianism attached the Yin and Yang theory, the comparison of celestial phenomena and human affairs evolved into the emergence of the "study of prophecies and taboos", with even more peculiar content. Most of the prophecies came from the hands of people at that time, and were pretended to be the works of ancients. The popularity of this kind of mythological thought corrupted the humanistic and practical spirit of Confucianism, and also created the theoretical basis for Wang Mang's usurpation of the throne. Emperor Guangwu also finally established the Eastern Han Dynasty because of his prophecies and unified the world. When government affairs encounter disputes and hesitation, prophecies are often used to help make decisions. In the first year of Zhongyuan of Jianwu (56 years), the Tu prophecy was officially "announced to the world", further confirming the status of the Tu prophecy as a legal scripture. The dignity of Zhenwei theology was protected by political power. As a result, at that time, "Confucian scholars were striving for academic excellence and adding monstrous words to it." Therefore, the status of prophecies even exceeds that of scriptures in a sense.
Later, when the Cao Wei Dynasty replaced the Han Dynasty, they also made prophecies such as "The one who replaces Chi will be Mr. Wei" and "Ghosts are in the mountains, and the shepherds will rule the world." Use folk prophecies and superstitions to achieve regime change.
In the late Western Han Dynasty, Liu Xin launched a movement to study ancient classics. He created new interpretations based on the ancient classics discovered one after another in the Han Dynasty, such as Chun Qiu Zuo Shi Zhuan, Gu Wen Shangshu, Yili, etc. In addition, he also included Mao Poems were also listed as ancient texts, which competed with modern writers and caused the "controversy between modern and ancient texts." He not only advocated the study of ancient texts and scriptures, but also advocated the establishment of the above-mentioned doctors of the Four Classics. However, this was opposed by modern writers at the time and the establishment of academic officials. Ultimately failed. However, the popular study of ancient Chinese classics among the people was very popular. Scholars such as Jia Kui during the Ming Dynasty and Ma Rong during the Huan Emperor were all dedicated to studying ancient Chinese classics. By the late Eastern Han Dynasty, ancient Chinese classics became more developed and modern classics gradually declined. The greatest contribution of ancient literature is to guide the study of classics from the absurd and superstitious theories of modern writers to the path of textual research and exegesis. Dragon and Phoenix Culture "Dragon and Phoenix Culture" has become the spiritual symbol of the Chinese nation. It is a part that inherits and develops Xia and Shang culture, and is a totem respected by the ancestors of Yan and Huang. After the Xia Dynasty and Shang Dynasty, the image of dragon and phoenix became more and more majestic and colorful in the psychology of the Chinese nation. Poems, songs, utensils and ornaments all reflected the auspicious image of dragon and phoenix. To this day, although no one can call themselves the "True Dragon Emperor" anymore, the "dragon spirit", that is, the majestic image of dominating the wind and clouds and controlling nature, is still active in everyone's heart, inspiring people to work hard. , work hard and make progress. Works The two Han dynasties worshiped literature, and the unified and prosperous empire required the use of literature to promote peace through singing and dancing. As a result, Ci Fu, a literary style that mainly describes emperors and urban life, came into being. Fu is the most popular literary style in the Han Dynasty and a symbol of literature of a generation. Its style is derived from Xunzi's "Fu Pian" and is formed by absorbing certain formal elements of Chu Ci. In the early Han Dynasty, the poems written by Jia Yi and Huainan Xiaoshan were still in the shape of Chu Ci and were called Sao style poems. Meicheng's Qifa laid the formal pattern of the poems in the Han Dynasty. By the time of Emperor Wu of the Han Dynasty, the trend of presenting and reciting poems became very popular. , produced a large number of Fu family. Sima Xiangru's "Zixu Fu" and "Shanglin Fu" describe the prosperity of the emperor's garden and the joy of hunting in the fields. Later, Yang Xiong wrote poems such as "Sweet Spring" and "Yu Xue". These poems are written in a grand and vigorous manner: most of them aim to praise virtues. By the Eastern Han Dynasty, Ban Gu's "Dongdu Fu" and "Xidu Fu", Zhang Heng's "Tokyo Fu" and "Xijing Fu" were still splendid masterpieces among the great prose works. As social conflicts intensified day by day and the empire was no longer strong, some far-sighted people began to use poetry to express their emotions and stimulate the times. Zhang Heng's "Guitian Fu", Zhao Yi's "Ji Shixie Fu", Cai Yong's "Shu Xing Fu" are masterpieces in this field. Their creations broke through the original system of Fu and had a positive influence on the lyrical Fu in the Wei and Jin Dynasties and the prose Fu in the Tang and Song Dynasties. Poetry: Poetry creation in China from the beginning of the Western Han Dynasty to the end of the Eastern Han Dynasty for about 400 years, including literati creations and folk songs, with the highest achievements in the Yuefu of the Han Dynasty and the literati five-character poems in the late Eastern Han Dynasty. The poetry of the Han Dynasty was developed on the basis of the "Book of Songs", "Chu Songs" and Qin and Han folk songs. It has generally experienced from folk songs to literati creations, from Yuefu lyrics to literati poetry, that is, "ancient poetry", from four-character style The development process from five-character poetry to five-character poetry, from Sao style to seven-character poetry, and from narrative poetry to lyric poetry. During the reign of Emperor Wu of the Han Dynasty, the Yuefu Bureau was formally established. Li Yannian, who was proficient in music, served as the Lieutenant of Xielu. He was responsible for formulating music scores and training musicians. At the same time, he collected and sang folk songs on a large scale. The establishment of the Yuefu official office allowed a large number of folk songs of the Han Dynasty to be preserved, and they radiated an unusually brilliant brilliance when the literati and poetry circles of the Han Dynasty were particularly neglected, thus forming the third important development stage in the history of Chinese poetry after the "Book of Songs" and "Chu Ci" . Han Yuefu Folk Songs Han Yuefu folk songs have a wide range of themes and rich content. Some of the poems expose the luxury and cruelty of the bureaucratic aristocrats, reflect the pain of working people's lives, show the sharp class opposition in Han Dynasty society, and convey the angry resistance of the oppressed people; some poems reflect the pain that war and corvee have brought to the people. Pain and disaster; some poems reflect the love of young men and women and the pain and sorrow of abandoned wives; some poems reflect the misfortune brought to people by social unrest, etc. In terms of art, Han Yuefu folk songs mostly adopt the form of narrative, with strong storytelling and vivid characters; the language is simple and concise, without elaboration; the sentence structure is flexible and diverse, including four words and miscellaneous words, and its largest His contribution was to create and complete the form of five-character poetry, which not only influenced the creation of five-character poetry by literati in the Eastern Han Dynasty, but also directly laid the foundation for the prosperity of Jian'an poetry.
Han Dynasty Yuefu folk songs are mainly preserved in "Book of Song·Yue Zhi" and Song Dynasty Guo Maoqian's "Yuefu Poetry Collection"; Han Dynasty literati poems are mainly preserved in "Historical Records", "Han Shu", "Hou Han Shu", "Selected Works" by Liang Xiaotong in the Southern Dynasty, and Chen Xuling in the Southern Dynasty. In "New Odes of Yutai". Lu Qinli compiled "Poems of Pre-Qin, Han, Wei, Jin, Southern and Northern Dynasties·Han Poems". Compared with Han Yuefu folk songs, few literati in the Han Dynasty wrote poems. The literati poems of the Western Han Dynasty mainly include Chu songs represented by Liu Bang's "Song of the Great Wind", and traditional and elegant four-character poems represented by Wei Meng's "Satire and Remonstrance Poems". It was not until the Eastern Han Dynasty that literati five-character poetry began to appear under the influence of Han Yuefu folk songs. Ban Gu's "Ode to History" is the first literati five-character poem. Later, literati's five-character poems sprung up, such as Zhang Heng's "Song of the Same Voice", Qin Jia's "Poem for a Wife", Zhao Yi's "Poem for the Death of the World", etc. Among them, "Nineteen Ancient Poems" by Anonymous represents the highest achievement of five-character poems by literati in the Han Dynasty. Most of the authors of "Nineteen Ancient Poems" were frustrated literati. Most of the poems expressed their sorrow and anger when they were frustrated, sad about separation, and the uncertainty of life. They had reached a very mature stage in art, so they were popular among the people. It was widely circulated and became a model of five-character poems by early literati in the history of Chinese literature. Liu Xie praised it as the "Crown of Five Characters" in "Wen Xin Diao Long·Ming Poems" and gave it a very high evaluation. Prose The two Han Dynasties made great achievements in prose creation. The political essays written by Jia Yi and Chao Cuo in the early Han Dynasty were sharp in thought, outspoken about current ills, and of high literary talent. Although the prose from the later period to the Eastern Han Dynasty has the tendency of parallel development, it can preserve the writing style of the early Han Dynasty that paid attention to reality and pointed out current shortcomings. The highest achievement of prose in the Han Dynasty was Sima Qian's "Historical Records". "Historical Records" pioneered the character-centered historical writing style of biographies. It is praised by people for its spirit of daring to criticize and praise, and its record-keeping spirit that does not conceal the beauty or hide the evil. From a literary perspective, Sima Qian used his full emotions and rich historical knowledge to create a large number of characters with different origins and personalities, making him a model of Chinese biographical literature. For example, Xiang Yu in "The Chronicles of Xiang Yu", Flying General Li Guang in "The Biography of General Li", Lin Xiangru in "The Biography of Lian Po and Lin Xiangru", etc. "Historical Records"'s superb skill in depicting characters, varied layout and extraordinary expressiveness of language all set an example for later generations of narrative prose. Lu Xun enthusiastically commented on the outstanding historical and literary achievements of "Historical Records" with the words "a historian's swan song, a rhymeless lisao". What can be compared with "Historical Records" is Ban Gu's "Hanshu". The "Book of Han" records events in detail, and the writing is quite exciting and has its own characteristics. However, Ban Gu adhered to the Confucian ideological principles and wrote the history, which seemed rigid and conservative, and his achievements were slightly less than those of the "Historical Records". Han Fu The characteristic of Han Dynasty literature is that many people wrote "fu" at that time. The content of Han Fu is mainly about praising virtues, and it is very long. Almost no modern people read Han Fu. The masters who wrote Han Fu include: Sima Xiangru, Zhang Heng, and Zhang Cheng.
Historical Records
"Historical Records": the first of the Twenty-Four Histories, is China's great literary achievement and the first historical work in Chinese history. "Historical Records" is divided into five parts: the present era, the family, the biographies, the books, and the tables. "Historical Records" records a history of more than 3,000 years from the Huangdi era in ancient Chinese legends to the first year of Yuanshou, Emperor Wu of the Han Dynasty. The whole book includes twelve chronicles, thirty families, seventy biographies, ten lists, eight books, one hundred and thirty chapters, and more than 526,500 words. The author Sima Qian used his historical knowledge to "study the relationship between heaven and man, understand the changes of ancient and modern times, and form a family's opinion", making "Historical Records" China's first and most famous biographical general history. "Historical Records" has had a profound impact on the development of historiography and literature in later generations. His pioneering method of chronicling historiography was passed down by the "official histories" of subsequent dynasties. At the same time, "Historical Records" is also considered an excellent literary work and plays a decisive role in the history of Chinese literature.
"Hanshu": "Hanshu" is the most important historical work during the Eastern Han Dynasty (25 AD to 220 AD). It was written by Ban Gu, a historian of the Eastern Han Dynasty. "Hanshu" begins with Liu Bang, the great ancestor of the Han Dynasty, and ends with Emperor Ping and Wang Mang. It writes the history of the Western Han Dynasty for more than 200 years and is the first chronological history of China. Ban Gu's father, Ban Biao, wrote sixty-five chapters of "Posthumous Biography" after "Historical Records". After Ban Biao died, Ban Gu inherited his father's business and completed one hundred volumes of "Hanshu". When Ban Gu died, the Eight Tables of Hanshu and Astronomical Records had not yet been completed, and were later supplemented by Ban Gu's sister Ban Zhao and others. "Hanshu" generally follows the style of "Historical Records", but merges the famous families in "Historical Records" into biographies, changes the books to chronicles, and divides them into four categories: chronicles, lists, chronicles, and biographies.
The scale of the ten books in "Hanshu" is greater than the eight books in "Historical Records". Four of them, "Criminal Law", "Five Elements", "Geography" and "Arts and Literature", are not found in "Historical Records". Jian'an Literature At the end of the Eastern Han Dynasty, society was in turmoil. Cao Cao, a native of Qiao (now Bozhou) in the Han Dynasty, formed the Qingzhou Army, hijacked Emperor Xian of the Han Dynasty, unified the north, and created a relatively stable society. Both Cao Cao and his son had a high degree of literary accomplishment. Thanks to their advocacy, literature, which had been in decline, gained new vitality. In Yecheng, where the capital was established at that time (the former site is in present-day Linzhang County, Hebei Province), a large number of literati gathered. There have been new breakthroughs in poetry, fu, and literary creation. Poetry, in particular, absorbs the strengths of Han Dynasty Yuefu folk songs, has rich sentimental words, and has a generous and sad artistic style. It more truly reflects the social reality of the late Han Dynasty and the thoughts and sentiments of the literati. Because it took place during the Jian'an period of Emperor Xian of the Han Dynasty, later generations called the literature of this period Jian'an literature. The representative figures of Jian'an literature are "Three Cao" and "Seventh Son". The core is Sancao. Clothing The clothing materials in this period were richer than those in the Spring and Autumn Period and the Warring States Period, and deep clothing also received new development. Especially in the Han Dynasty, with the establishment of the public service system, the distinction between official ranks in clothing became more stringent. Clothing fabrics in Qin and Han Dynasties still focus on brocade. The embroidery patterns mostly include patterns of mountains, clouds, birds, animals, or vines. The brocades have various complex geometric rhombus patterns, as well as full-width patterns with text. In the third year of Jianyuan (138 BC) and the fourth year of Yuanshou (119 BC) of the Western Han Dynasty, Zhang Qian was ordered to make two missions to the Western Regions, opening up land routes between China and Western countries. Thousands of pieces of silk were shipped to the outside world. From the Wei, Jin, Sui and Tang dynasties, it has not been interrupted and is known as the "Silk Road" in history. As a result, Chinese clothing culture spread to the world. Since the Qin and Han Dynasties, Shenyi has undergone some development and changes. From the perspective of the upper class of Eastern Han society, Tongcai's robes became institutionalized. The clothing system of the Qin Dynasty was not much different from that of the Warring States Period, and Chinese clothing maintained the basic shape of Shenyi. Men's and women's clothing in the Western Han Dynasty still followed the form of deep clothing. Regardless of whether it is single or cotton, most of them have the upper and lower garments sewn together into one piece, with no seams or width between the top and bottom. The outer garment has a middle coat and an undergarment inside, and its leading edge is also exposed, forming a stereotyped suit. Wear tight-fitting trousers to maintain the style of "baoyi and big skirt". The steps are different. Belt at waist. In the Qin Dynasty, the uniforms were black in color. In the Han Dynasty, there was a public service system. History books list more than 20 types of attire, court uniforms, and regular uniforms worn by the emperor and his ministers. The class difference in clothing is already very obvious. The main manifestations are: ① On the basis of the old system, the crown and uniform developed into a basic symbol for distinguishing grades; ② The system of wearing a ribbon was established as a symbol for distinguishing official ranks. Five stars from the East will benefit China. The brocade armband has the words "Five stars from the East will benefit China". Food The rich period of Chinese food culture is attributed to the exchange of food culture between China and the West (Western Regions) in the Han Dynasty, which introduced pomegranates, sesame seeds, grapes, walnuts (i.e. walnuts), watermelons, melons, cucumbers, spinach, carrots, fennel, celery, beans, and lentils , alfalfa, mainly used in horse food, lettuce (i.e. lettuce), green onions, garlic, and also introduced some cooking methods, such as fried pancakes, Hu Pancakes (i.e. sesame sesame pancakes, also called Luradi). During the Eastern Han Dynasty, Liu An, King of Huainan, invented tofu, which digested the nutrients of beans and made many kinds of dishes high-quality and low-cost. In 1960, a large portrait stone was discovered in a Han tomb in Mi County, Henan Province, including the stone carvings of a tofu workshop. Vegetable oil was also invented in the Eastern Han Dynasty. Before that, animal oil was used, which was called ointment. Animal oil with horns was called fat, and animal oil without horns, like dogs, was called ointment. The fat is harder and the paste is thinner and softer. Vegetable oils include almond oil, Nashi oil, and sesame oil, but they are very rare. After the Southern and Northern Dynasties, the variety of vegetable oils increased and the price became cheaper.
There are strict regulations on the consumption of rice and vegetables, and class distinctions are reflected through dietary etiquette. For example, the princes and aristocrats pay attention to "cattle should be ranked, sheep should be millet, elephants should be straight, dogs should be beams, geese should be wheat, fish should be raised, and all gentlemen should always keep their food open." Grains include rice, wheat, millet, millet, soybeans, red beans, pockmarks, etc.; vegetables and fruits include mustard, sunflower, taro, ginger, bamboo shoots, lotus root, water chestnut, plum, bayberry, pear, persimmon, date, orange, loquat, Melons, etc.; meat products include cattle, sheep, dogs, pigs, horses, rabbits, and sika deer; meat products include chickens, pheasants, wild ducks, geese, partridges, quails, cranes, swans, turtledoves, snipe, and mandarin ducks. , bamboo chicken, fire-spotted chicken, owl, magpie, sparrow, etc.; fish species include carp, crucian carp, bream, spiny bream, silver pomfret, mandarin fish, etc. In addition, the food and drinks included in the burial include eggs, various cakes and wine. Condiments used in cooking include salt, sauce, tempeh, sugar, honey, koji, vinegar, etc. The daily meals of the poor mainly consist of beans, rice and soup with pumpkin. "What the people eat is mostly beans with rice and soup." There are more than twenty kinds of dishes.
"Every king's gift is six hundred for food, six for food, six for drinking, one hundred for shame, twenty items, eight for treasure, and one hundred for sauce and twenty jars." This shows that the diet offered to the king must comply with certain etiquette. "Book of Rites and Rituals" says: "In etiquette, many are the most valuable. The emperor's beans are six out of twenty, the princes are six out of ten, the princes are out of ten, eight are high-ranking officials, and six are low-ranking officials." The etiquette of eating and drinking is "the etiquette of drinking wine in the countryside is three beans for those who are sixty, four beans for those who are seventy, five beans for those who are eighty, and six beans for those who are ninety, so it is also known to support the elderly." Rural drinking is a ritual where villagers gather to drink at regular intervals. At such celebrations, the most respected people are the elders.
Etiquette comes from diet, and at the same time it strictly restricts dietary activities. Not only food specifications are emphasized, but there are also rules for the presentation of dishes. "Book of Rites: Quli" says that when a light meal is presented, bone-in dishes are placed on the left and pure meat is placed on the right. Dry food and dishes are placed on the left hand side of the person, and soup is placed on the right hand side. Place finely chopped and grilled meats further away, and vinegar and sauces closer. Steamed onions and other condiments are placed next to them, and beverages such as wine syrup are placed in the same direction as the soup. If you want to separate dried meat, beef breast, etc., the curved ones are on the left and the straight ones are on the right. This set of rules is also recorded in detail in "Book of Rites Shaoyi". When serving dishes, they should be held with the right hand and held in the left hand; when serving fish dishes, if it is roasted fish, the fish tail should be facing the guests; in winter, The belly of the fish faces to the right of the guests, and the spine of the large fish faces to the right of the guests.
In the process of eating, there is also a set of red tape etiquette. Just like when eating, don't just worry about eating enough. If eating with others, check the cleanliness of your hands. Don't roll the rice balls with your hands, don't put the extra rice into the pot, don't drink with your mouth full, don't eat with a slurping sound, don't chew the bones, don't put the bitten fish back into the bowl, don't put the meat Bones thrown to dogs. Don't hold onto the food, and don't shake the hot rice. Eat steamed rice with your hands instead of chopsticks. Don't drink soup in large gulps, and don't mix vegetable soup in front of the host. Don't pick your teeth in public, and don't drink pickled meat sauce. If a guest is mixing vegetable soup, the host will apologize and say that the cooking is not good; if the guest drinks sauce-based food, the host will also apologize and say that the food prepared is not enough. Soft meat can be broken with teeth, but meat must be eaten with hands. When eating roasted meat, you should make a handful and chew it. After finishing the meal, the guest should stand up and move forward to clear away the dishes on the table and hand them to the host waiting next to him. The host will then stand up and ask the guest not to work, and then the guest will sit down again.
The main beverage in the Han Dynasty was tea; the wine was turbid and had a very low alcohol content. During the Han Dynasty, pickling began to be used to preserve fruits. The artistic activities of the Han Dynasty inherited and carried forward the foundation of various forms of art and technology in the Pre-Qin Dynasty, and the plastic consciousness gradually matured from its infancy; the introduction of foreign art from the Western Regions and Buddhism further enriched the themes and techniques of painting and sculpture in the Han Dynasty, showing extremely high High originality. Whether they are pottery terracotta warriors and horses, singing and dancing figurines, or portrait stones or portrait bricks, craftsmen know how to carve the people, gods, and beasts in these works. In addition to using special artistic techniques to shape and depict famous ancient figures, gods, demons, and rare birds and animals, craftsmen can also use realistic techniques to depict dignitaries, civil servants, generals, and even craftsmen and farmers in life at that time. Arts and Crafts Pottery: The highest level of pottery in the Han Dynasty is expressed in the singing and dancing figurines. The dancing girl figurines unearthed in Xi'an twist their waists, wave their arms, move their steps, and are singing and dancing. The dancer is wearing a dance skirt, with a wide belt tied around her slender waist, and two wide dance sleeves swinging in the wind, like long and light red silk. This statue has a light body and graceful and dynamic movements; its dance clothes and long sleeves are soft and flowing, making it look very vivid. Judging from the shape of the singing and dancing figurines, craftsmen of the Han Dynasty have indeed mastered the skills of portrait shaping, especially when the figures are in motion, the changing relationship between the shoulders, chest, waist and legs fills the figures with active vitality.
Stone carving: The most representative stone carving of the Han Dynasty is the stone carving of Huo Qubing's mausoleum. Inside, there are shapes such as horses trampling Huns, crouching horses, prancing horses, crouching tigers, crouching elephants, crouching cows, stone frogs, stone fish, savages, wild boars, stone toads, cows and calves, humans and bears, etc.
Bronze: Since modern times, a large number of bronzes from the Han Dynasty have been unearthed. These bronzes have two characteristics: First, the bronzes were unearthed in a very vast area. In addition to the culturally developed middle and lower reaches of the Yellow River and Yangtze River, exquisite bronzes have also been found in remote places such as Yunnan, Guizhou, and Guangdong. 2. The types of bronze wares are relatively complete, including luxurious wares found in the tombs of royal relatives and relatives, various daily necessities found in ordinary tombs, and bronze wares with local characteristics from various ethnic groups in Yunnan, Guizhou and other places.
Painting: There are many types of paintings, including silk paintings, murals, portrait stones, and portrait bricks. There were many silk paintings in the Han Dynasty, but almost none of them have been handed down. Zhang Yanyuan's "Records of Famous Paintings in the Past Dynasties" of the Tang Dynasty pointed out that there were many silk paintings in the Han Dynasty, but they were extremely damaged after natural disasters and man-made disasters. The Han Dynasty silk paintings that can be seen are the funerary objects such as "Fei Yi" and "Ming Jing" (Jing Banner) from Han tombs. This is the earliest large-scale painting recording real life seen today. Unfortunately, the peeling damage is relatively serious, so we can only look at it roughly. The most complete silk paintings unearthed from the Mawangdui Han Tomb depict the above-ground and underground life of the tomb owner. The silk painting "Dragon and Phoenix Ladies" unearthed from the Chu Tomb in Changsha is one of the earliest paintings in China. The fantasy atmosphere of the Western Han Dynasty murals is quite strong. Judging from the murals in Luoyang tombs that have been discovered, the themes are mostly focused on azimuth gods such as Qinglong, White Tiger, Zhu Wei, lotus, Ganoderma lucidum and other fairy herbs, as well as the sun, moon and stars, the Queen's ascension to heaven, and the flying dragon. The style of mythological content such as Feng Chengxian is inherited from the Warring States period silk paintings. Although the murals in the tombs of the Eastern Han Dynasty still focus on ascension to heaven, warding off evil spirits, and blessings, the humanistic elements of the paintings have been strengthened, and the number of scenes showing life has increased significantly. Portrait stones are often carved with various characters, stories, life processes, and images of animals and plants on the stone towers and pavilion walls of the mausoleums of the Han Dynasty, and on the stone components of underground tombs. People have always called them "portrait stones." . Although the number of Han Dynasty portrait bricks is not greater than that of portrait stones, they still have historical significance and artistic value. The portrait bricks of the Han Dynasty evolved from the portraits on tiles and hollow bricks of the Warring States and Qin Dynasties.
Calligraphy: The main writing language of the Han Dynasty was official script, which developed from the official script of the Thai Dynasty. "Lishu" is also called "Zuoshu", "Ancient Li", "Jinli" and "Bafenshu". Official script has the following characteristics: 1. The biggest feature of official script is that it is composed of straight lines. Unlike small seal script, which is composed of interconnected circles and sometimes reversely written lines, it is composed of scattered, straight and square strokes. All reverse strokes are changed into straight strokes, making writing not only smooth but also fast. 2. It is difficult for strokes to present specific images. The pictographic qualities of ancient characters have since disappeared, and most of the shapes no longer comply with the Six Books principle. 3. The development of Chinese characters to the official script has been completely "symbolized". The official script omits and simplifies the large and small seal characters, and the structure is much simpler. It can be used as a writing page for daily life, which is nothing short of a great progress. In addition, seal script has become the mainstream of Chinese calligraphy art. During the Han Dynasty, official script gradually replaced Xiaozhuan as the main writing font. The emergence of official script laid the foundation for the glyph structure of modern Chinese characters and became a watershed calligraphy between ancient and modern writing. After the development of official script in the Han Dynasty, another type of script "regular script" was developed, which finally matured in the Tang Dynasty. Music, dance, drama, music: In the early Western Han Dynasty, most of the pre-Qin music had been lost, but folk music was quite popular among the upper class. They especially love Chu Ge. "Strengthen the mountain and the world is overwhelming, and the times are unfavorable and the glory will not fade away, but the glory will not fade away and there is nothing you can do." At the end of the Chu-Han War, the overlord of Western Chu fell into the dilemma of being "embattled on all sides" and sang "Gaixia Song" to Yu Ji. After Zhang Qian traveled to the Western Regions, he brought the Maha Douluo music from the Western Regions and the Beidi music from Mongolia back to China. At that time, the music official Li Yannian made the "Twenty-eight New Sounds" based on them, and everyone who heard them was greatly moved. Since then, Chinese music has developed more vigorously with the blending of folk music and foreign music. From this time on, Chinese music can be divided into ancient music and Hu music. Ancient music refers to traditional local music from ancient times, while Hu music refers to music absorbed from the foreign Hu people. In addition, Emperor Wu of the Han Dynasty established a Yuefu and collected many folk songs and foreign songs. At the end of the Eastern Han Dynasty, the qin music "Gaixia Song" appeared, showing the masculine beauty of ancient Chinese music.
Dance: Han Dynasty dance is characterized by the combination of Chu dance, Central Plains dance, Central Plains dance and Western Region dance. It changes the pattern of vertical inheritance since the pre-Qin Dynasty and opens up a new situation of vertical and horizontal absorption, exchange, and combined development. Due to the introduction of music, dance, acrobatics, and illusions from ethnic minorities such as the Western Regions and Southwest Vietnam, the performance dance skills have greatly improved, the emergence of famous dance works and dancers, and the Yuefu's extensive collection of folk music and dance, dance performance activities have generally flourished, and the emergence of The first climax of the development of dance art in Chinese history.
Drama: Chinese drama was in the development stage during the Han Dynasty. Various folk performances in the Han Dynasty were collectively called "Baixi", including singing, dancing, acrobatics, martial arts and other forms of tricks. The "Jiao Du" play existed in the second generation of Qin Dynasty, and it became popular in the Han Dynasty. Zhang Heng's "Ode to Xijing" describes that there is a horned play, mentioning "Huang Gong of the East China Sea". In the "play", an actor plays the role of Huang Gong, with his hair tied up in red silk and wearing a red gold sword; another actor plays the role of a tiger.
As a result of the fight, Huang Gong was killed by a tiger. Performance as a representative body shows simple drama and can be regarded as the embryo of Chinese drama. Architecture The Han Dynasty was an era that inherited the past and ushered in the future in the history of ancient Chinese architecture. The architecture of the Han Dynasty has the following characteristics: 1. The layout and structure are uniform and symmetrical. 2. Doors and windows can be changed freely, and there are many styles. 3. The top is stretched and graceful, and the base is elegant and stable. 4. Often make use of other plastic arts to decorate buildings with paintings, sculptures and other arts. 5. The timber frame always reveals the basic outline of the building. 6. Urban planning is rigorous and orderly. 7. The garden layout is smart and unique.
The world-famous architecture of the Han Dynasty, such as: the construction of the two capitals Chang'an, Luoyang and Chengdu, the construction of a large number of palaces, palaces and gardens, the extension and repair of the Great Wall defense system, the large-scale construction of mausoleums and altars Temple and so on. Its vast area and large number have reached an unprecedented level in previous generations, forming a peak in the history of Chinese architectural development. The development of production technology and the extensive use of iron tools in the Han Dynasty were very helpful in the materials and applications of construction. The different regional customs and cultures of the Han people in the Han Dynasty promoted the integration of Han culture and the culture of surrounding ethnic groups, and promoted the integration of Han people and surrounding ethnic groups, making the Han Dynasty an important period in the formation and development of the Han nationality in history.
The Han people of the Han Dynasty paid attention to the inheritance of ancestral blood originating from ancient China, and actively developed integration with surrounding ethnic groups. The different regional customs and cultures of the Han people in the Han Dynasty not only consolidated the unity of the Han people in different regions, but also played a powerful role in attracting and aggregating the surrounding ethnic groups. Under the instigation of feudal rulers and through the governance of Confucianism, the different regional customs and cultures of the Han people formed and emerged in the Han Dynasty "followed the emperor's desires" and "changed customs" to the surrounding ethnic groups, becoming some of the surrounding peoples. It is a convenient way for the nomadic peoples and the Baiyue people in the south of the Yangtze River and the southeastern coast to learn and accept the Han culture and gradually integrate into the Han culture.
The Han Dynasty had an unprecedented vast territory and complete systems. The Han people, the main ethnic group, had a large population and were widely distributed. The various ethnic groups around the Han Dynasty learned and accepted the Han culture one after another, and continuously integrated into the Han culture, making the development of the Han people in the Han Dynasty snowballing like a snowball.
Within the territory of the Central Dynasty, the main ethnic group Han and the mainstream culture Han culture, on the one hand, powerfully attracted and influenced the surrounding ethnic groups and surrounding ethnic cultures, and on the other hand, they greatly absorbed and integrated the surrounding ethnic groups. and the excellent culture of surrounding ethnic groups, which have continuously developed and strengthened the Han culture. During the reign of Emperor Wu of the Han Dynasty, the nomadic peoples such as the Xiongnu, Di, and Qiang who had lived in the north and west for many generations, and the rice-growing peoples such as the Wuyue, Dongou, Minyue, and Nanyue tribes of the Baiyue branch who had long been "eating rice and eating fish" on the southeastern coast. They all learned and accepted the Han culture and gradually integrated into the Han people.