[Architectural History] How is the traditional ritual culture embodied in architecture? (200 points high reward)

In ancient China society, in order to ensure the ideal social moral order and perfect building system, the rulers often formulated a set of laws and regulations, requiring that the usable building form and scale be determined according to people's status differences in social and political life. This is what we call the hierarchy of architecture. During the long development of ancient architecture in China, the hierarchical system also left a unique mark. Whether it is the organizing principle of China's cities, settlements and living spaces, the development and evolution of ancient architectural forms, or the formation of building materials, decorations and some architectural features, we can find traces of the participation of architectural hierarchy.

1 the development of architectural system-from religion to secularism

According to archaeological excavations, in the early days of slave society in China, the buildings of different parties were different, not only in scale, but also in using rammed earth to lift the platform and using lime plaster as decoration. This difference indicates the emergence of building hierarchy in the future. By the Zhou Dynasty, the hierarchical system had become one of the fundamental systems of the country, and it was manifested in the form of "ceremony". Buildings are generally defined according to type, size, quantity and color. These regulations are determined according to the requirements of the supreme ruler. Failure to comply with these regulations is a challenge to the authority of the son of heaven. The provisions of the architectural hierarchy in the Zhou Dynasty were basically based on the requirements of religious activities. For example, Tang Ming is a unique place for emperors to rely on the power of heaven. Some of its symbolic components, such as "Four Ah", are just to show the world its special "ability". Another example is the use of color. Because of its relationship with fire and blood, red has been a color with special witchcraft power since ancient times, so it is called "Ying, Tian Zi Dan".

The Warring States period is an era of "the ritual collapses and the music is bad" and "there is no way in the world", but it has not abandoned Zhou's architectural hierarchy. It can be known from the literature records that the architectural hierarchy at this time changed from the form of etiquette to the form of etiquette, and was implemented accordingly. But its content has changed to some extent, mainly in two aspects. First, the provisions have not changed, but the specific buildings have changed. For example, the ancestral temple in the Zhou Dynasty needed several independent buildings, while the Warring States only needed one main building. Second, due to the emergence of new situations, new regulations have been made. For example, the "Que" in the Zhou Dynasty was only used by emperors and princes, and ordinary officials in the Han Dynasty could also use it, but in different forms, ordinary officials used one Que, while the emperor used three Que.

The documents and regulations of the architectural hierarchy in the Tang Dynasty were well preserved, which also reflected the attention of the ruling class at that time. Different from the Zhou dynasty, the Tang dynasty required the imperial palace system to have different degrees from beginning to end, which is very different from Zhou's "no less than courtesy" In the architectural hierarchy of the Tang Dynasty, the religious meaning weakened, and it began to change to secularization, paying more attention to the volume and related aspects of buildings, and paying more attention to the control of building groups, showing the importance of forms and neighborhood relations between buildings.

During the Song and Yuan Dynasties, the Tang system was basically followed, while the Ming Emperor Zhu claimed to be the orthodox Han nationality and emphasized the Confucian etiquette system. Therefore, shortly after the founding of the People's Republic of China, a more detailed and strict building hierarchy was stipulated, and it was constantly revised and supplemented. The architectural hierarchy in the Ming Dynasty intentionally increased the difference between the royal family and ordinary people, and the architecture in the Ming Dynasty tended to be more secular. Although it was stipulated in the early Ming Dynasty that dragons, phoenixes, moons and moons were not allowed in general buildings, if we study these patterns carefully, we will find that even these patterns gradually changed from miraculous surprise to approachability, from extensive to delicate, from stalwart to graceful and restrained, and lost the all-powerful spirit. It can be considered that at this time, people pay more attention to the artistic value of these patterns than their original mysterious religious significance.

The architectural hierarchy in Qing dynasty can be considered as a supplement to the system in Ming dynasty. It pays more attention to and determines the proportional relationship between all parts of the building group, and the image of the building group is more fixed. The Forbidden City in Beijing has reached the peak of art in this respect, and the relationship between volume and space has been thoroughly scrutinized. Generally speaking, the development of ancient architecture in China has experienced many changes from rough to meticulous, from emphasizing religion to secularism, from multiple symbols to paying more attention to artistic effects. These changes have greatly affected the development and changes of ancient architecture form and space. On the other hand, this strict regulation limits the creativity of craftsmen to a certain extent and stifles their enthusiasm for flexible creation, thus making the overall development of architecture stagnant and stepping into the road of conformism. This is also one of the reasons why the classical architecture in China is rigid and lacks innovation.

2 the cultural core of architectural level-the pursuit of the unity of goodness and beauty

It can be seen from both documentary records and textual research that the contents, shapes and standards of various ancient buildings in China are all derived from the basic norm of "ceremony". The imperial examination in Qing Dynasty said: "If you learn etiquette and don't know the system of ancient court, you can't know your rank and the rise and fall of your husband, and you have to take an examination of the Forbidden City." This shows the connection between the two. So, what is a "gift"? "Book of Rites Ji Fang" said: "The husband is a courtesy, and don't think that the people are imitators." So the nobles are equal, the clothes are different, and the court has a position, so the people have some concessions. "Patriarchal etiquette affects people's behavior in living and the creation of living space, and is the core of graded housing.

In ancient China society, Confucian ethics had the greatest influence on later generations. It has always been the basis of the overall orientation of China's culture, and its thoughts of benevolence, righteousness, propriety and righteousness have been relied on and utilized by the rulers of past dynasties, and have become the guidelines guiding the social life and behavior of the country. This point has also been fully reflected in architecture, which is obviously manifested in the ritual of architecture. China is called "the state of etiquette". In the long feudal society, the rulers of past dynasties took the established etiquette system as the ruling criterion, and architecture was no exception. The hierarchy is strict and meticulous, so based on the hierarchy of etiquette, it is not difficult to understand how the order and clarity of the layout of the Forbidden City are formed. The structure and image of the building itself are linked with political and interpersonal norms, which is considered to be based on the sky. Therefore, the architectural level is not a dispensable thing, but an "internal" requirement of the building, which cannot be violated.

The layout of ancient buildings in China is based on the Confucian rites of going up and down and the rites of men and women, so-called "sleeping from front to back" and "front hall and back room". The regulations on the ritual system in the past dynasties have been constantly quoted and enriched, thus embodying the unified pursuit of "ritual" and truth, goodness and beauty in many aspects. Specific analysis, the impact is in the following aspects.

2. 1 Grade of cities and residential areas and grade of residential areas in cities. "Spring and Autumn Annals" clearly divides the grades of cities: "(The city) is the emperor nine miles, the public seven miles, the Hou five miles, and the son three miles". There are similar records in other ancient books. In the city, different residential areas also have different grade regulations. The imperial city is located in the most important position, next to the aristocratic area, with bright colors and exquisite architecture. Then it was surrounded by dark and low civilian areas, which fully set off the noble status of the emperor. This also reflects the basic construction idea of "building a city to protect the monarch and building the country for the people" in Wu Yue Chun Qiu.

2.2 The level and order of living space. The relationship between single buildings in ancient buildings in China not only has functional and visual requirements, but also is designed according to etiquette. There are many records about this in the Book of Rites. Such as hierarchy, "the emperor's hall is nine feet, the vassal is seven feet, the doctor is five feet, and the scholar is three feet", and so on. In residential buildings, due to the different clients, the buildings develop according to the interpersonal relationship of the Three Cardinal Principles and Five Permanent Principles, and the corresponding size, location and decoration are also different, which makes the building groups ideally reflect the political order and ethical norms. In this way, in the whole combination, the difference between master and slave is clear, emphasizing a sense of order in one direction. Because of this, all levels of residence have the same standards and basis, and they all want to express the content of hierarchical residence with the same etiquette, so they are "isomorphic". For example, the spatial structure of quadrangles is isomorphic with Beijing. This isomorphism is also reflected in the same living level in different regions.

2.3 Differences in spatial structure and decoration standards of different grades of residential buildings. In this respect, the hierarchy is the most detailed, and there are clear and detailed regulations on roof truss, caisson, bucket arch, door and decoration. For example, as stipulated in the Six Codes of the Tang Dynasty, "The house below the vassal should not be re-arched, and the hall above the third class should not have five rooms and nine frames. At both ends of the hall house, the gatehouse should not have five rooms and five frames; No hall with more than five products is willing to have three rooms and five shelves, while the hall house has two ends, and the gatehouse is not allowed to have three rooms and five shelves, which is still the door of Aconitum ... "The implementation of this standardization makes all levels of houses look the same or similar as long as they have different scales and spatial volumes, thus enhancing the versatility of architectural space. Therefore, some people think that the space and shape of ancient single buildings in China are not targeted. In the same space, the bed and bedding are bedrooms, and the advertisements and screens are halls, so that "all kinds of buildings in China do not rely entirely on the layout or modeling of the houses themselves to realize the expression of individuality, but mainly rely on various decorations, furnishings and furnishings to form their own styles."

China was a ritualized society in ancient times, and the ethics and order of architecture became the goal of architectural design. In turn, its effect is enhanced by the ritualization of architecture. They are mutually causal and promote each other, making hierarchical and ritualized architecture one of the remarkable features of ancient architecture in China.

3 the influence of hierarchy on the evolution of architectural forms

The architectural hierarchy has been influencing the development and progress of architectural forms in the history of China because of its profound cultural background and the admiration of Confucianism. On the one hand, strict regulations limit the changes of architectural forms. On the other hand, people constantly break through the restrictions on the basis of recognizing it for the purpose of satisfying and showing themselves, and some of these changes are recognized by the provisions of the new hierarchy, which makes the architectural hierarchy itself change. In this way, in order to preserve the differences in the architectural system, the ruling class has to constantly change its architectural style to achieve the purpose of monopolization, thus making the building more complex, gorgeous and meticulous, especially the parts closely related to human perception, such as bucket arches and caissons. These changes have promoted people's understanding of architecture. Throughout the history of ancient architecture, the overall image and structural model of the building have a limited range of changes, but the changes in the parts with hierarchical significance such as arches, bucket arches and caissons are relatively obvious or even excessive. The development of these special parts gradually formed the distinctive features of China classical architecture, and then became one of the leading factors of architectural image and even structural evolution. From the specific provisions of the building hierarchy, it stipulates the building volume occupied by various people, but most people can't or can't change the building volume (people usually express themselves with special components or decorative techniques, but it is difficult to change in scale), so the Forbidden City, which is not limited by the hierarchy, does not need to make a breakthrough in volume to show its uniqueness, thus weakening the pursuit of expanding the single volume. This is also one of the reasons for the lack of technological innovation in this area. Moreover, since the Tang Dynasty, the scale of the single building of the Forbidden City has become smaller and smaller, while the local sculptures have become more and more dense and gorgeous, which has promoted the transformation from the clear architectural style of the Tang Dynasty to the complicated and gorgeous architectural style of the Qing Dynasty.

Today, the feudal hierarchy that once dominated all aspects of people's lives has disappeared, and architecture has begun to pay attention to people's own needs with unprecedented enthusiasm, rather than rules and regulations. The development and progress of China architecture can not be separated from the interaction with China's cultural thought. We believe that with the deepening of understanding, the traditional understanding of architecture will increasingly show its important significance to real life.

China has a long history and 5,000 years of civilization. It is called the land of etiquette. The management mode of ancient society and state is neither a generally recognized society ruled by law nor a society ruled by man, but a society in which both etiquette and law are applied. Etiquette is the concept of combining etiquette with law, which is integrated with the thoughts of philosophers, the wisdom of jurists and the practice of politicians. Ming Taizu said that politeness should guide people, while the law should be opinionated. In the educational guidance function, the ritual system is the embodiment of the dream of ruling by virtue, shaping people's behavior and thoughts through ritual patterns and norms; Law in the traditional sense refers to criminal law or criminal law, which maintains the absolute authority of etiquette through judicial punishment. Although both are compulsory, the degree of compulsory and the force used are different. The former relies on the authority of the monarch and the limited power in various social relations recognized by the monarch to achieve the purpose of enlightenment and control. For example, patriarchy can only be exercised within the family and cannot be imposed on others when leaving home. The strength of education and discipline comes from many aspects and has the same intention and regularity. Its capacity range is wide and its method is mild. The latter can only be judged by the government, and the result is severe and urgent. Although the ritual system carries out moralism, it is by no means equal to morality. Confucius said: guide it with politics, punish it with punishment, and the people are free and shameless; Guide it with morality and be ashamed of courtesy. Under the punishment and intimidation of criminal law, people only know fear and escape, but have no sense of shame. Of course, it is best to establish people's sense of shame while managing society.

In China's history, shame was particularly emphasized. Rituals are just tools to build people's sense of shame. A person with shame is awe. Only with awe and shame can this man be saved. If you completely lose your sense of shame, you can only rely on heteronomy. There is an old saying in Beijing that "this man is really shameless" when he meets people who are unruly in behavior and language. When it is difficult to be reasonable, say "Don't mess with him, be ashamed of him". Obviously, society deliberately creates social barriers for people who lack sense of shame, making them self-examine, ask questions and change their behavior. However, this method of being shy by silence or euphemism can only be useful to those who have a conscience and know how to be shy. For people who don't know shame, it won't have any effect. On the contrary, it may encourage his arrogance, take the silence or polite words of others as recognition or praise, and become more and more self-righteous and unscrupulous. This style is very common now. People seem unable or unwilling to distinguish the tone of some words praising peace. Obviously, perfunctory words wrapped in whispers, or polite words in diplomatic language, can be regarded as real compliments, become the capital of self-boasting, and show off everywhere. Rites build up personal sense of shame. If a person lives in society, he must know that he is ashamed. If you don't know shame, you should also instill and force it through external forces.

Morality and law belong to the category of combing society. As far as individual social behavior is concerned, morality can only be suppressed by public opinion. A person's behavior is immoral. As long as he doesn't break the law and is indifferent to other people's criticism, there is nothing others can do. The law can only control those who break the law and can only stand by on moral issues. Obviously, a norm is needed between morality and law to train people's sense of shame. The west casts people's moral spirit with religious dedication and fraternity, and religion and morality are integrated. In ancient China, people's moral spirit was cultivated by courtesy. Ritual system has both the function of ruling and education, establishes a medium between morality and law, brings many behaviors that should be condemned by morality into its jurisdiction, and carries out gentle punishment and compulsory education on those who transcend morality and do not constitute a crime with mandatory norms and standards. Education without punishment is always pale and powerless. People are willing to obey orders, and in most cases they have to accept them for fear of personal disaster caused by punishment.

The imperial court wants to maintain the ideology of sovereign power, so from the imperial court down to local counties and counties, it relies on the limited power authorized by the monarch to implement the code of conduct advocated by the imperial court. As long as the daily publicity and education are repeated, these standards are sincerely implemented, and accompanied by substantial punishment for behaviors that deviate from the standards, the imperial dynasty can achieve the effect of orderly rule. As a code of conduct in social and political life, etiquette has long been characterized by formality and dogmatism.

The ritual system has been practiced in China for thousands of years, and China people's feelings and reverence for the ritual can be said to be integrated into the blood. Etiquette constitutes the scale of social evaluation and public opinion. With this form, individual behavior can be restrained. Even people who are mentally gloomy or unrestrained have to restrain themselves in the form of etiquette and behave appropriately in public. The ceremony is also substantive. Why was the ancient society in China, especially in the Ming and Qing Dynasties, a society dominated by ceremony? Even in the face of the ritual system, there is no right to transcend, and the emperor is no exception. And the more imperial ceremony, the more bound the emperor. Now people's understanding of the emperor, especially influenced by the court TV series, makes people feel that being an emperor is extremely comfortable and can do whatever they want. In fact, in the history, different emperors have different opinions, but few people can go beyond the shackles of the ritual system, and most of them have paid a huge price.

The Chinese nation has accumulated rich experience in the construction of etiquette system. Of course, the conflict between imprisonment and freedom, ease and quickness, blood and tears and joy, war and peace, closure and opening up, and tradition and modernity also cost the nation. However, the ritual system of more than two thousand years has never changed, thus forming the national spirit and national character. Looking back at history, the spirit of etiquette is clearly and naturally displayed in the political system, laws, ethics, customs, art and literature of past dynasties. Since modern times, the ritual system has been hit hard. Under the impact of western imported culture and the impulse of modernization complex, people seem to have wanted to completely abandon ritual habits. However, the traditional thinking integrated into the national blood is not so easy to wash away immediately, and it is completely acceptable to accept a new moral thinking habit. The west successfully brought medieval Christianity into modern society. Can't China transform the traditional ethical code that has existed for thousands of years and bring it into modern society?

There is a question worthy of our consideration, that is, why China ancient society embarked on the road of etiquette. Its success lies in its large territory, large population, multi-ethnic unity and low investment. Nowadays, people can't understand why the Ming and Qing dynasties couldn't seize the opportunity and quickly accept the modernization of the West. Nobody is stupid. Western artifacts must be better than their own. Why can't you learn and put it into use right away? People often complain about the foresight and ability of the government at that time. In fact, this is to understand the past government according to the scale and administrative ability of contemporary government. At present, the size of the government is about 67 million people, which can achieve unified leadership and ban, and the degree of integration is particularly high. In the first six centuries, there were only12,500 officials with grades in the Ming Dynasty and about 25,000 in the Qing Dynasty. If officials are added, there are about 60,000 officials in the Ming Dynasty, about100,000 in the Qing Dynasty and 300,000 in the later period. In other words, over the past 500 years, the number of people who really eat financial meals has only increased by five times. The population grew from more than 60 million in the early Ming Dynasty to 400 million in the late Qing Dynasty, an increase of more than six times, and the ratio of officials to population did not change much. It can also be clearly seen that relying on the finance provided by the small-scale peasant economy cannot expand the scale of the government rapidly and disproportionately. Imagine using such a small-scale administrative system to control an imperial dynasty with a vast territory, a large population and complex ethnic composition. Only culture can be used as a means of reunion to maintain stability and consistency, and there is little hope of seeking development through government plans. It's not that the government doesn't want to expand, but that the agricultural society can't provide the fund base for expansion. Therefore, the ritual system saves the cost of organizing society. Through the absolute authority of the monarch and the limited authority authorized by the monarch, the ritual system is regarded as the content of rule and education, so that people can concentrate on the emperor, thus laying the ideological foundation for the unified imperial dynasty. The government can only maintain its strength, not seek development and not make development plans. The responsibility of being in power is to seek stability. Therefore, it is also reasonable to stick to the old ways, carry out the ancestral system, learn by experience and refuse to change. Experience and historical practice have become the principles of governance. The ancient imperial dynasty chose the ritual mode, relying on the absolute authority of the monarch and the limited authority recognized by the monarch, such as patriarchal power, husband power, clan power, teacher power and so on. , lead all the subjects of the imperial dynasty to the emperor.

Any nation should reflect on its own history in the process of progress. When thinking about traditional culture, why choose the capital culture as the topic, because the capital culture can concentrate on expressing the traditional etiquette culture. China has a long history, a vast territory, a large population and complex ethnic groups. It is really difficult to talk about the etiquette culture in China. It's easy to say, but it can be generalized anywhere, which proves the profound accumulation of China culture; Speaking of difficulty, it is difficult to choose a place and fully grasp what expresses the national spirit. Generally speaking, any city culture that reaches the national symbol must meet three conditions. First, it has the penetrating power of communication, and people generally agree with it and are willing to accept it, which constitutes the mainstream of social consciousness; The second is the material carrier to publicize the authoritative culture; The third is the integrated cultural tradition. Therefore, it is more appropriate to choose Beijing, the capital of Ming and Qing Dynasties, as the representative research object.

Shi Jing is the official title of the imperial capital. The capital Beijing is big, and 10 trillion is Beijing, and 10 trillion is Beijing. In the past, Beijing was called Jingzhao, which is what it means. The biography of the ram says that there are many teachers. At the same time, in terms of literary martial arts, teachers also include teaching examples and the meaning of military suppression of martial arts. Taken together, it is clear at a glance that Shi Jing not only has a vast territory and a large population, but also will play the most important and unique role in the affairs of the imperial dynasty. In addition, the capital city is accompanied by many nicknames, which often appear in history books, such as the capital city, the capital city, sunset, sunset, Chen Yuan and so on. The names of capital and capital describe its greatness and totality from the comparison of city grades; Sunset, sunset glow and Chen Yuan highlight the place where the unified king is located. In this sense, the political function and cultural significance of the capital are clear. The monarch who has always unified the imperial dynasty is by no means an ordinary individual, but a symbol of continuity, identity and unity between the imperial dynasty and the nation. Therefore, all the rooms in the emperor's daily life cannot constitute the essence of China culture. Originally, court etiquette not only publicized the purpose of imperial power and power restriction, but also assumed the function of setting an example for all citizens.

The capital is the most important city in the imperial court, so it is inevitable to spare no effort to open the way for the country ruled by courtesy. In any case, as far as the construction of urban spatial structure is concerned, it is planned and constructed in full accordance with etiquette, and every building is used according to the needs and uses of etiquette after completion. The magnificent and eye-catching supporting buildings of urban architecture skeleton are the externalization of etiquette concepts. Although the nature of official use is different, they are all magnificent, heavy and solemn, but highly consistent.

Today, people are excited about the rich historical and cultural heritage of Beijing's urban construction. In fact, these heritages are all related to the imperial ritual system, which was built entirely for the needs of the ritual system. As Li Shimin said in "Beijing Fu" in the Ming Dynasty, "If you care about luxuriance, you will not entertain yourself. Cover the strong and weak branches and re-protect the light. Show the emperor's instrument and go to the princes, and follow the first track to spread the wind. " In this sense, the capital is also called the first good, that is, it is the most livable place in the imperial dynasty in terms of social harmony, civilization and etiquette.

The capital of Ming and Qing Dynasties integrated the outer city, the inner city, the imperial city and Miyagi through the construction of a central line, which fully expressed the imperial will and orthodox authority of the social and cultural characteristics of the capital in the spatial structure and cultural significance of the four cities. If you imagine the daily activities of the emperor, his empresses and civil servants, you will immediately find that most of these activities have already exceeded the scope of the capital in meaning and function, and constituted the main content of the political and social life of the imperial dynasty. A basic feature of the capital society is that no matter how disguised, the influence of imperial power and orthodoxy can be seen everywhere. In an unequal society, power can make a person obey a person who is unwilling to obey and do what he didn't want to do. This fact is the influence of authority. It is precisely because of the supremacy of imperial power that other cities in Ming and Qing dynasties are eclipsed. Because people are defending the ideology of the unified king all the time, capital is regarded as a powerful, centralized and absolute power entity. Every detail of the code of conduct, values, beliefs and superstitions of the life of the subjects in the capital is printed with traces of the unity of imperial power.

Shi Jing is the first good area in the etiquette country for 5,000 years. Etiquette, as a kind of thinking logic and code of conduct in social life, presents the characteristics of authority, standardization, procedure and dogmatism. The operation of the ritual system constitutes an important aspect of the social life of the Imperial Capital.

This is also the main reason why etiquette tradition and capital culture should be discussed together. The capital of the unified dynasty has always been regarded as the fulcrum to safeguard national unity and social and political structure. In a country that pays attention to the ritual system of Zoroastrianism, any ceremony of the imperial court is to maintain the harmony and stability of the political order of the imperial dynasty, prevent conflicts between social interaction systems, and look forward to good weather and adequate food and clothing for the people. Ritual has great power and appeal, and the cultural characteristics shown in the operation process are orthodox, authoritative and exemplary.

The ritual system in Ming and Qing dynasties inherited the charm of the three rites, with a slight increase or decrease. Content related to personal and family life has become a living habit handed down from generation to generation over time, so that some people regard it as a folk custom. As long as any behavior is established, it is no longer limited to the behavior itself, but the firmness of ideas and the cultivation of habits, which is rarely questioned.

According to the historical tradition, the ritual operations in Ming and Qing dynasties are still divided into five categories:,,, military ceremony and fierce ceremony.

Ji Li, Zhou Li is about worshipping the ghosts and gods of the country with Ji Li. It belongs to Ji Li, from the emperor's annual winter solstice worship to the common people's sacrifice stoves. The official sacrifices held by the imperial court are divided into big sacrifices, middle sacrifices and small sacrifices according to the level of utensils. Heaven, earth, country and ancestral temple, which symbolize the power of the imperial dynasty, are all great sacrifices. Secondly, in China, people worship the gods of nature, such as the sun, the moon, the wind and rain, Lei Yun, and historical figures, such as the emperor and Confucius. Again, Hu Si and Sizao are small sacrifices. Imitating the practice of the imperial court, people should also offer sacrifices to stoves, ritual clubs, ancient gods, deceased grandparents and parents at corresponding times. There were 46 official ceremonies in the capital every year in the Ming Dynasty and 78 in the Qing Dynasty. Temples and altars in Beijing are rich material heritages, which were built by the imperial court in the past for auspicious ceremonies. For example, we are familiar with the Temple of Heaven, Ditan, Ritan, Yuetan, Xiannongtan, Shejitan (Zhongshan Park), Taimiao (Working People's Cultural Palace), Confucius Temple, Imperial Temple and so on.

Li Jia, Zhou Li is about people kissing Li Jia. Things that often happen in the imperial court, such as court meetings, banquets, honorifics, emblems, books, banquets, memorials and learning, all belong to Li Jia's category. Suitable for coronation ceremonies and weddings from the emperor down to ordinary people.

Guest ceremony, "Zhou Li" is about kissing the country with a guest ceremony. A ceremony in which a court receives a monarch or his country's envoys. Before the Opium War, there was no concept of an equal country in China. It's just that vassals belong to the country, so since the Qianlong dynasty, there have been frequent conflicts between Chinese and western diplomatic etiquette. At the same time, it also includes the etiquette norms of social interaction. In this sense, what we usually call etiquette or politeness is mostly a guest gift. Many etiquette habits of ancient people's daily communication can be used for reference today.

Military salute, "Zhou Li" stresses military salute to defend the country. Military action ceremony of the imperial court. Such as the emperor's personal expedition, the appointment of generals to war, the sacrifice at the beginning of the war, the surrender in the war, the triumph at the end of the war, the sacrifice of prisoners in front of the noon gate, and the reward after the war. Imperial military parade, martial arts reading and shooting ceremony in peacetime. When there is a solar eclipse, the ceremony of saving the sky and cutting the drum is also a military salute.

Fierce rites, "Zhou Li" talks about mourning the country with fierce rites. A ceremony to bury and commemorate the dead. Including mourning and mourning, anniversary, etc. What happens to the dead often happens. China has attached great importance to funerals since ancient times, extending filial piety and expressing family ties and clan unity through solemn and luxurious funerals. When the ancients organized funerals, they often exceeded the family's economic ability, and even appeared the phenomenon of raising the poor and burying the thick. In this regard, it is extremely necessary to establish the spirit of historical criticism.

Four of the five rites, except the military salute, are all related to ordinary life. For example, Li Ji's ritual and the ritual of offering sacrifices to the Valley God are in the same strain as those of the imperial court. Wedding in the ceremony; Social etiquette in the guest ceremony; The mourning system in the intense ceremony. In the capital society, due to the frequent and huge national ceremonies, the etiquette programs of ordinary people are dwarfed. But we have to admit that only people in the capital can often feel the imperial ceremony of the real process at close range, so driven by shock, awe, worship and imitation, the social etiquette of the capital is much higher than that of other cities in the imperial dynasty, which also makes it more regular and atmospheric.

The ceremony of five rites first expressed the political belief of the imperial court based on ceremony and the expectation of the unified monarch for a harmonious and stable society. Secondly, the solemn and mysterious image of the ceremony itself. In a country that has always attached importance to the role of example, ceremony, as a cultural form of our ancestors' political and moral heritage, has long been programmed and standardized. People feel that these standards must be followed at all times. But it must be pointed out here that ceremony is not necessarily mandatory for ordinary people, and it is usually values rather than punishment that explain why the ancients are willing to accept the restraint of ceremony. As a matter of fact, the ritual has been running through the cultural system of China, and the cultural model of the Imperial Capital is mainly composed of a set of ritual behaviors in social life, political life and spiritual life.