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The “Han Clothes and Heads” and Heads in the Chaoqing “Yan Xingji” article
Author: Li Yongheng (Sichuan Teacher Fan Dao’s Bashu Civilization Research Center)
Source: The author authorized the Confucian network to publish it, original “China Civilization Forum” 2023 Issue 3
[Abstract] The scholars of the Koreans had strong concerns about “Han Clothes and Heads” and saw that the Qing Dynasty’s sculpting was still wearing “Han Guan Wei” and once again predicted that “the kings in the future will learn from this.” After the Xinhai Reaction, the pretext of the court came true, and the actions of the reactionaries in various parts of the country to restore the “Han Clothes” by wearing costumes. “Han Clothes and Gowns” and headlines not only carries the tragic projection of the Koreans on the Ming and Qing Dynasties, but also becomes a fantasy symbol of the Koreans’ boastful. Under the guise of the people of the government, Han people will be suffocating for their clothes. Some people have suggested that they want to escape to the court because of their clothes. Some people have also taken on “Han clothes” by stealing clothes, hiding clothes at home or wearing clothes. Even the people of the mainland expressed their appreciation and yearning for “Han Clothes and Clothes”, which may include praise and imagination. By the late Qing Dynasty, the people of the court jointly prevented the Chengping Heavenly Kingdom from applying the “Chaoqing Suit” color. The sadness of his clothes pointed to the japan (Japan) who changed to the Western-style clothing after Meiji Weixin.
Keywords: Han clothing, dress, preach, head, tragedy
“Han clothing” and head problems are the main themes in the writings of Li Chaoyan in the Chaozhou Dynasty. Ge Zhaoguang first discovered and sorted out the problem of “Big Ming Clothes” from Yanxing’s literary guesses, that is, the Ming Dynasty clothes could be worn on the Qing Dynasty. In the late Qing Dynasty, Han people were mostly happy about the “Big Ming Clothes” worn by the Koreans, but in the early Qing Dynasty, the attitude changed to a weak point, and there were also the transformation and transformation of symbols in the middle and early civilizations [1]. During the discussions of scholars such as Xu Dongri[2], Gui Feng[3], and Wu Zhengxu[4], they also found out about the records of problems such as clothing, heads and heads in Yanxing’s writings.
According to the discussion of this problem, there is still a deep space to take to take a step forward. The first is the situation where the Koreans preserved the “Han Clothes” on the Qing DynastyThe prediction that “the kings of later generations must learn from this”, and this prediction actually came true in a dramatic way during the reaction of Xinhai. This demand combined the data from the reaction of Xinhai to splice and compare, and found that the secret relationship in the history of East Asia in the late era; the second is that the people of the Manchus and the Emperor of the Qing Dynasty also had a strong interest in “Hanyi”. However, this 平台 is just a one-sided word of the manchus, and it does not make the full faith. But as an angle, it is also related to the Qing Dynasty emperor’s behavior of wearing “dressing clothes” more often in the “movement pictures” and there is another complex civilized mental mechanism behind it, which requires further exploration; third, the dynasty people who used monks and feathers as “clothes” and “yellow crowns” were attracted attention because they preserved the “clothes” or the shape-setting system, especially in the “soul case”<a The Qing Dynasty society represented by the unconscious intention of the monks, Taoists and other people in the Qing Dynasty, in order to bear the contradiction of "give up the brink of the world"; fourthly, on the eve of the Sino-Ping Heavenly Kingdom and the Sino-Japanese War of 1894-1895, the Qing Dynasty made a good common ground to avoid the confusion between the Chengping Army, who was the leader, from entering the Korean delegation. In the late Qing Dynasty, the criticisms of the Koreans "clothing" and heads began to be transferred to the japan (Japan) Meiji Weixin, who had a new hair and wore a western dress. The concept of problematic clothes and heads has always been extended to the late Qing Dynasty, but the content has changed a lot. In addition, many angles such as the difference between real and imagination still need to be discovered in the tragedy of Qing people, such as the difference between real and imagination, are still needed to be discovered in a step.
This article settles on the above many questions and through the review of the relevant data on the Yanxing document from the early Qing Dynasty to the late Qing Dynasty, it is based on the research and development of later generations to try to conduct a more profound discussion on the problem.
1. From “Seeing Han officials in powder” to “sweeping the preaching” to “sweeping the truth”
The scholars of Li Chao, who were in power, looked clean after “shaving and changing clothes”, kept arousing their grievances and sorrows, saying that “the misfortune of China was suffering, and the clothes were smelly”[5]; “A century-old cultural relics were made from new products, and a generation of clothes was old”, “the clothes were suddenly shady, and the scenery was still like pictures”[6]; “From the ancient cultural relics, there were sorrows and resentments and songs sent to the woodcutter”[7]. The scenery of the mountains and rivers remains the same, and the cultural relics of clothing have become past memories and can only be sacred by people. When Shen Lezhu saw a grand ancient pine in the temple, he could think of “People who were dressed in Song and Ming dynasties must love the plaque here, sad! [8]”. The wonderful cultural relics of clothes and clothes have gradually moved forward, only belonging to the past and imagination of the Song and Ming dynasties. If you want to find a little of the shadow of “Han Clothes and Clothes” in the real Qing society,Maybe it’s just on the platform.
(I) The Korean man’s notes the “Han Clothes and Clothes” on the Qing Dynasty’s stage
Ge Zhaoguang believed that the Qing Dynasty’s stage and costume “this little bit of persistent historical mystery brought infinite thoughts to the Korean envoys”[9]; some scholars also pointed out that behind the Korean man’s attention to the costumes, “the charm and historical meaning of costumes are far beyond the knowledge of the ancients”[10]. In the poem “Display” by the Korean historian Liu Degong, he wrote “The sound of the sound of the song rises from five clouds, and the Han official is seen in the powder” [1博官网1]. Among a group of children who were decorated with powder, he saw his former Han clothes, which made him feel very touched. Li Zhaoyuan, a dynasty of the Yuan Dynasty, also said in the Yanxing: “Alas, don’t look at the straits, the straits are the officials of Han. The common people don’t know the straits and hate them, and laugh at me for being ordinary.” “The Han Dynasty has no more than today, and the Eastern country’s clothes and clothes are the first to protect the beginning. What would the Central Plains use as a strait? What would the city like to think about?”[12]. The hood and robe on the platform are Han clothes, which makes the people of the morning and the “Hanguan Wei” who was once slapped and kept it safe, but fortunately, the Chaoqing can still preserve the Han clothes of the Ming Dynasty. But at that time, the Qing Dynasty had forgotten this “Sangsang hatred” and used Han clothes as props for the children. The children even said that the clothes worn by the young men were just the clothes. Cheng You once saw that the clothes he wore were made of gold crowns, gauze hats and jade belts, but they were so clean that they were props for the children. He felt that “Alas, Zhongzhou’s clothes were swept against the ground and were seen by advocating the sword. Isn’t it painful? [13]”
Hong Changhan noticed when he looked at the sword, “The gauze hats and crowns he wore were all similar to ours. He once said that this sword was more important than the Ming Dynasty’s champion belt, but like a favorable figure”[14]. Since the clothing and cloak system of the scholars of the Li Dynasty originated from the Ming Dynasty, it is called “chung”, which is the clothing and cloak of the Ming Dynasty. The scholars of the court themselves also believed that the Qing Dynasty’s “advocating the advantages of the writings and clothes and clothes of our country” [15]. This similarity also led to the clothes and clothes of the court scholars being regarded as being dressed. A courtier complained that the Qing people saw the “sleeved hat” singing “high dance” as “high dance”. “Do you want to advocate favor with me? East China has its own clothes and hats, but it is actually a market ware. Is it not a good match? [16]” Hong Darong, a scholar of TC:
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