Themiclesian social etiquette: Difference between revisions
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== | ==Gestures== | ||
It seems the several types of traditional prostrations were largely inherited from ancient Menghean practices, though their cultural histories are somewhat different from those in Menghe. It is therefore reasonably inferred that the earliest Menghean settlers in Themiclesia brought with them their customary gestures. | |||
It should be noted that many of these gestures presuppose a sitting position on one's calves, which is considered the socially correct way to sit prior to the advent of chairs with legs and is still seen in some solemnities today. This position is referred to as ''sitting'' in the following descriptions. If, from this position, one straightens the upper body and thighs and rests on one's knees, one assumes the ''kneeling'' position. The kneeling position is the correct one from which to perform prostrations, and it is deemed a discourtesy to fail to rise up first before bowing down. | |||
===''prats-qnu''=== | |||
''prats-qnu'' (拜手) is usually translated as "bow" in {{wp|English|Tyrannian}}, but more literally it means "crossing one's hands". A sitting bow is performed, having risen to one's knees, by bending the chest forwards with hands clapsed together, with forehead then coming to rest on hands. This is appropriate when sitting in the traditional manner, on one's calves. If one sits on a chair, one should perform a standing bow after rising to one's feet. A sitting bow is preferable as rising promptly after prolonged session results in great discomfort, due to lack of circulation, but in modern practice a sitting bow has become rare since it is no longer a common setting to sit on mattresses. In any case, it is not necessarily more appropriate or respectful to perform an excessively profound bow; such could give a comical appearance rather than a respectful one. | |||
This action usually takes the form of a standing bow in modern usage. The standing bow is executed by bending forwards at the neck, chest, or waist, depending only on personal preference. | |||
===''ki-slu''=== | |||
''ki-slu'' (䭫首) is performed from the kneeling position by lowering one's clapsed hands to the ground and then bowing one's head to one's hands; the head is then allowed to rest in this position for an interval. This action conveys a higher degree of reverence than ''prats'' and is customarily performed, in the modern world, by the groom to his bride on the day she first arrives at his home. This action implies and includes the ''prats'' to create ''prats-qnu-ki-slu'' (拜手䭫首), which is known as the "auspicious prostration" or the "worshipful prostration". | |||
This gesture was known in the ancient world to be challenging to perform, and modern analyses reveal that the challenge is to keep the upper body in control while it bends and overhangs one's knees. This results in a temporary imbalance tending to cause one to fall forwards. The challenge is compounded by the fact that one's arms are unavailable for support, as they are clapsed together and arrive at the ground roughly in tandem with the forehead leaning on them. This also means there is only one point of support rather than two if hands were not clapsed together but by one's sides. | |||
The cultural historian Kem wrote of the ''ki-slu'' that it "was a gesture with elements of acrobatics and certainly a strong demonstration of proficiency and dexterity." This accords well with the notion that the gestures of rites required frequent practice to execute correctly, which made them a preserve for the nobility. In many eras, the children, elderly, women, and foreigners were explicitly exempt from this gesture, being commuted to ''prats-qnu'' twice. | |||
===''tur-slu''=== | |||
The ''tur-slu'' (頓首) is performed from a kneeling position directly lowering the forehead onto the ground and "knocking" the ground several times in quick succession, while supporting one's upper body with both hands by one's side and on the ground. The ''tur-slu'' is known as the "inauspicious prostration" due to its customary usage in conjunction with ritual mourning and confession. The action of knocking one's forehead against a hard surface that is or is on the ground is understood to represent emotions of consternation, regret, grief, or anguish. In this case, the frequency at which the forehead is brought to the ground corresponds to additional contrition or grief, not necessarily the number of times it is brought to the ground. | |||
It is considered a grave offence to use this gesture when it is not called for, as it either implies the person meant to receive the gesture is dead or the source of anger and grief. | |||
The ''tur-slu'' is still occasionally seen when a person wishes to make a public apology for a serious transgression. | |||
===''ter''=== | |||
The ''ter'' (振) is performed from a kneeling position with arms outstretched horizontally, oscillating straightened arms upwards and downwards. Like the ''tur-slu'', this is a gesture of grief and is specifically used at funerary rites. | |||
==Royalty== | ==Royalty== | ||
Revision as of 15:54, 12 June 2023
Gestures
It seems the several types of traditional prostrations were largely inherited from ancient Menghean practices, though their cultural histories are somewhat different from those in Menghe. It is therefore reasonably inferred that the earliest Menghean settlers in Themiclesia brought with them their customary gestures.
It should be noted that many of these gestures presuppose a sitting position on one's calves, which is considered the socially correct way to sit prior to the advent of chairs with legs and is still seen in some solemnities today. This position is referred to as sitting in the following descriptions. If, from this position, one straightens the upper body and thighs and rests on one's knees, one assumes the kneeling position. The kneeling position is the correct one from which to perform prostrations, and it is deemed a discourtesy to fail to rise up first before bowing down.
prats-qnu
prats-qnu (拜手) is usually translated as "bow" in Tyrannian, but more literally it means "crossing one's hands". A sitting bow is performed, having risen to one's knees, by bending the chest forwards with hands clapsed together, with forehead then coming to rest on hands. This is appropriate when sitting in the traditional manner, on one's calves. If one sits on a chair, one should perform a standing bow after rising to one's feet. A sitting bow is preferable as rising promptly after prolonged session results in great discomfort, due to lack of circulation, but in modern practice a sitting bow has become rare since it is no longer a common setting to sit on mattresses. In any case, it is not necessarily more appropriate or respectful to perform an excessively profound bow; such could give a comical appearance rather than a respectful one.
This action usually takes the form of a standing bow in modern usage. The standing bow is executed by bending forwards at the neck, chest, or waist, depending only on personal preference.
ki-slu
ki-slu (䭫首) is performed from the kneeling position by lowering one's clapsed hands to the ground and then bowing one's head to one's hands; the head is then allowed to rest in this position for an interval. This action conveys a higher degree of reverence than prats and is customarily performed, in the modern world, by the groom to his bride on the day she first arrives at his home. This action implies and includes the prats to create prats-qnu-ki-slu (拜手䭫首), which is known as the "auspicious prostration" or the "worshipful prostration".
This gesture was known in the ancient world to be challenging to perform, and modern analyses reveal that the challenge is to keep the upper body in control while it bends and overhangs one's knees. This results in a temporary imbalance tending to cause one to fall forwards. The challenge is compounded by the fact that one's arms are unavailable for support, as they are clapsed together and arrive at the ground roughly in tandem with the forehead leaning on them. This also means there is only one point of support rather than two if hands were not clapsed together but by one's sides.
The cultural historian Kem wrote of the ki-slu that it "was a gesture with elements of acrobatics and certainly a strong demonstration of proficiency and dexterity." This accords well with the notion that the gestures of rites required frequent practice to execute correctly, which made them a preserve for the nobility. In many eras, the children, elderly, women, and foreigners were explicitly exempt from this gesture, being commuted to prats-qnu twice.
tur-slu
The tur-slu (頓首) is performed from a kneeling position directly lowering the forehead onto the ground and "knocking" the ground several times in quick succession, while supporting one's upper body with both hands by one's side and on the ground. The tur-slu is known as the "inauspicious prostration" due to its customary usage in conjunction with ritual mourning and confession. The action of knocking one's forehead against a hard surface that is or is on the ground is understood to represent emotions of consternation, regret, grief, or anguish. In this case, the frequency at which the forehead is brought to the ground corresponds to additional contrition or grief, not necessarily the number of times it is brought to the ground.
It is considered a grave offence to use this gesture when it is not called for, as it either implies the person meant to receive the gesture is dead or the source of anger and grief.
The tur-slu is still occasionally seen when a person wishes to make a public apology for a serious transgression.
ter
The ter (振) is performed from a kneeling position with arms outstretched horizontally, oscillating straightened arms upwards and downwards. Like the tur-slu, this is a gesture of grief and is specifically used at funerary rites.
Royalty
Recent reforms
In the situation where the emperor or his and any of his predecessors' consorts are present, Themiclesian law previously required a certain degree of etiquette be observed, but the law in question was repealed in 1978 as part of the Modernization of the Court Act, passed by the Progressive government. Today, there are no penalties for failing to obey cultural etiquette before royalty, but most witnesses report that it is "quite expected". Indeed, after the Progressive government obtained royal assent to the act, all members of the royal family and government continued to observe etiquette, with isolated instances of members of parliament or the public declining to do so. This is sometimes imbued with a political message.
Diplomatic history
Etiquette before royalty is a mixture between traditional Themiclesian and Casaterran gestures. As early as the 13th century, Hallian envoys have used foreign gestures to greet the Themiclesian monarch. Later envoys from Columbian natives and the Vitric people of Maracaibo have introduced more forms of etiquette that the court have accepted to one degree or another. Before the modern period, the Themiclesian court required any visitor to render the highest native form of obesquience, whether it be a palm over heart gesture (in the case of the Vitric people) or some other gesture, to the throne. But unlike Menghe, it was not generally required for visitors to prostrate their heads to the ground. An exception was made for envoys from the Yi Menghean court, to which Themiclesia had submitted as a vassal in 1385. The sovereign then replied by bowing his head to his outreached palms, as a greeting between equals.
Vehicles
If the sovereign was in a vehicle, varying degrees of courtesy could be shown by either slowing down, stopping, or dismounting. If the vehicle did not slow, it meant the monarch did not acknowledge whomever he passed, and there was no need to show any deference. If it slowed, it was customary for anyone within viewing distance to stop and bow their heads to the vehicle. If the sovereign stopped and looked at one, one was to rise to one's feet, if seated, or kneel, if standing, and then perform a bow, before the monarch spoke or departed. If he dismounted, one was to bow one's head to the ground. In modern times, acknowledgement was required only when the windows are open, as the vehicle may not be occupied. When the sovereign dismounted, men were to bow, and women to bow or curtsey, depending on the style of dress donned.
Rooms
If the sovereign entered the room one occupies, it is customary to stand up and bow to him as he entered. One should remain standing until the monarch instructed one or the entire room to be seated; if one was especially offered a seat, one should bow before taking it. If the monarch moved through the room, one was to bow to him again as he passed one, but not if one had been offered a seat already. If the monarch did not take a seat and came to speak with one, then one should assume a standing position and bow before and after replying; after this, one may resume one's seat, if seated in the first place. If the monarch was seated, there was no need to bow to the monarch before and after replying. If the room had no seat for the monarch, an available servant should be commanded to fetch one for him.
When the monarch stood up, one should also stand up if seated. When the monarch left the room, one should bow in the direction of the monarch. If one left the room with the monarch still in it, one should first bow to the monarch then again when one stepped out of the room, towards it. In all the cases above, if one was seated on a mattress rather than chair, one should substitute standing up with rising to one's knees and a standing bow with a sitting one.
During the complex ceremonies of holding court, ushers are generally present to guide attendants as to the proper courses of action. If commanded to enter the hall building, all the emperor's subjects should ascend from the east-side ramp (阼階, dzak-kri) and never the west-side ramp (賓階, prjin-kri), as this was reserved for guests who are peers of the sovereign. Foreign guests may take either ramp suitable to their dignities; sovereigns and their representatives normally ascend on the west side, while their subjects typically on the east. Entering the building, one should take care to observe which direction the emperor faced. If he sat at the west end and faced east, titled individuals should sit on the north flank and face south, and the non-titled, opposite and facing them. Within each flank, the more senior sit closer to the emperor. When court ends, attendants do not depart en masse but in order of seniority, from junior to senior. One may not leave one's seat until the person before one has left the hall, and not before one has rendered obeisance to the throne. One should also face the throne and refrain from speaking to others until the threshold is crossed, when one may turn away and begin speaking.
Taking commands
If the monarch requests something or some action from one, it is a courtesy to provide or discharge it within one's ability and the circumstance. At any rate, one should bow to the monarch after hearing his command. If it is inconvenient to follow the monarch's command, one should assert one's reasons to the monarch's attendants and then promptly leave his presence; the monarch will invariably command one to remain. The standard phrase to decline a royal command is, "I think it would be better for the secretaries of state to take this command" (詔當下尚書).
Precedence
If one is in attendance to a higher dignity, one should not turn to do obeisance to a lesser dignity, even though it may be warranted in other circumstances. For example, in attendance to the emperor, one does not need to bow to the crown prince if he is too present.
Minors
It is not necessary to render obeisance to any member of the royal family under the age of 20, unless part of their staff. While certain members of the public choose to honour royal children this way, the Cabinet Office advises that because royal children are not ready to discharge their duties relative to the public, it is not advised to show reverence to them.
Armed forces
The proper etiquette for the armed forces in the presence of the monarch varies by service. The Privy Chariotry (副車, pjugh-kl′ja), Gallery Cavalry (中從騎, trjung-dzjung-krjar), and Gentlemen-at-arms (郎中, rang-trjung), though not part of the armed forces, are included in this section. The armed forces observe a complex scheme that reflects the boundaries of military and civilian jurisdictions, as well as precedence of command authority in different situations.
When the emperor enters the palace hall, all the gentlemen-at-arms leave their weapons (spears and swords) at the gates to the palace hall. Those who do not disarm stand guard just beyond the gate, as it is strictly forbidden to hold weapons in the royal presence. As household retainers of the emperor, they bow one knee when the royal procession passes them. The Privy Councillors driving the accompanying vehicles, lean over the railings in response to the gentlemen-at-arms. The Gallery Cavaliers do the same by removing their helmets (if wearing) and slowing their horses. If outside the palace hall, gentlemen-at-arms by tilting their polearms or holding their swords in both hands. The emperor is not required to, but frequently does, return any of these gestures unless their high commanders are present. These commanders are all ranked at 2,000 bushels.
Within the confines of the palace halls, all members of all armed forces greet the monarch as civilians and without rank, unless entitled otherwise. This rule takes precedence over all other rules stated below, as military law and command authorities, whether commissioned or not, ceases at the boundaries of the Palace Hall. This is because commissions are issued on behalf of the monarch's absence, and they are not effective during his presence. Within the Court Hall (trjaw-dang), the seat of the government, the same applies.
The Air Force Act of 1921 grants the sovereign the dignity of the Captain-general of the Air Force, and as such all members of the Themiclesian Air Force may salute the monarch as any superior officer, in any location.
Commissioned officers of the Consolidated Fleet salute the monarch as any superior officer. Non-commissioned officers and enlisted men salute the monarch likewise, if they are on a naval ship; otherwise, they greet the monarch as civilians. This latter situation includes if they are located on a civilian ship or one that belongs to another part of the forces. NCOs and enlisted men are required to salute the captain of such a ship, as sailors must obey the captain of any ship they are on, unless it is an enemy ship. All Marines officers and men greet the monarch as civilians, unless the monarch is on the particular naval ship on which they hold office or duty.
The Royal Guards salute the principal occupant of the palace to which they are nominally attached (Hên-ljang Guards salute the emperor, Middle Guards, the empress, etc.) within the walls of that palace; otherwise, they greet the monarch as civilians. Members of the former Capital Defence Force and militiamen of the Inner Region salute the monarch outside of the palace and within the Inner Region. The militia units each salute the monarch when he is within their prefecture. But if they have been sent on expedition beyond the demesne land, they must salute the monarch. The opposite is true for Territorial Forces: they salute the monarch in Themiclesia but not abroad. Non-prefectural units of the Consolidated Army must salute the monarch as any superior officer at any place they encounter him. Cadets and faculty of the Army Academy greet the monarch as civilians, as they are not under military law.
The Privy Chariotry accompanies the monarch in his procession, whenever it is officially used. In all accompanitant vehicles, the "driver" must sit on the right side and leave the left side empty, symbolically reserved for the monarch. If for some reason someone has been assigned to sit at the left, it is necessary to adopt the l`jek position, placing hands on the railing and bowing one's head. If the sovereign's vehicle passed the Privy Chariotry or Privy Cavalry and slowed down to show respect, passengers in the vehicle or on horseback must dismount and bow to the monarch's vehicle.
Modern reforms
Prior to 1953, an additional rule existed over whether the monarch was "under advice". If the Gentlemen-at-Arms were present with the monarch, cavalrymen and infantrymen may salute the monarch with their arms presented. If the Gentlemen-at-Arms were absent, weapons at hand must be cast down before rendering obeisance, and mounted men (on horseback or other vehicles) must dismount. Usually, this can easily be discerned if the Mace of the House of Lords was carried before the sovereign by an Attendant Tribune. The legal reasoning is that, since the monarch exercised his executive power with the assent of the Lords, the monarch did not possess power over the armed forces without said mace at his side.
But this rule came under question in 1936 when he reviewed the Air Force, over which he was entitled to enjoy the dignity as captain-general. The officers and men of the Air Force saluted him without the Mace, which provoked the Lords to condemn the act. The House of Commons asserted that the military dignity of the monarch was independent of the executive power exercised with the assent of the Lords, while they stated his military dignity was within the executive and thus incomplete without the Mace. Neither bill passed the other house, and the matter was left in abeyance when the prime minister asserted that no decision was needed during the monarch's minority.
During the war, several copies of the Mace were prepared for the emperor so that he may frequently visit the forces.
Precedence
The Themiclesian order of precedence does not prioritize the entire royal family over other aristocratic houses.
The reigning emperor is always first in terms of social rank, then his predecessors' consorts. Under them came the palatine princes, who are the emperor's peers through the ancient Treaty of Five Kings. If the emperor's biological mother is not his predecessor's consort (if the emperor is a collateral successor), she is usually elevated to become a palatine princess and therefore ranks after royal dowagers. After them came the peers of .