The Flourishing Fashion of Broad Robes and Sashes in the Wei and Jin Dynasties

  During the politically treacherous and socially turbulent Wei and Jin periods, the discourse on the elegance of their demeanor remains a captivating subject in contemporary discussions. It is not solely their demeanor that captivates; even their attire stands out, characterized primarily by flowing robes and broad sashes. Why is this so?

    In the Wei and Jin periods, warlords vied for control, and royal nobility engaged in internal strife, while northern nomads, like a torrential flood, descended from the highlands, competing with the Han Chinese in the Central Plains for living space. From the Han Dynasty to the Three Kingdoms period and the transition from Wei to Jin under the Sima clan, political power constantly changed hands, and dynasties underwent frequent turnovers. The harsh societal realities intensified the disillusionment felt by the literati of Wei and Jin, giving rise to the concept of life’s impermanence. Traditional values, once revered and sacred, transformed into a mockery, rendering the past ideals and worship ephemeral. The once admired and revered elements suddenly dissipated, leaving behind a sense of emptiness. The dreams of the past, including the once glorious and admired, now seemed like illusions. Upon waking, everything remained the same; only self-awareness and living freely were deemed authentic. Hence, people cherished their own existence limitlessly, leading lives of indulgence, exuding a more robust and unrestrained spirit, wholeheartedly pursuing material pleasures and the delights of the senses. In the limited span of life, they sought the joy of an unrestrained existence, breaking free from the burdens and loneliness of life. In the realm of the aristocracy, a prevailing trend among gentlemen has emerged, characterized by a fervent dedication to personal grooming and adornment. This enthusiasm and pursuit have, to a large extent, overshadowed the sartorial propriety and hierarchy delineated in the ancient “Book of Rites” and diluted the ethical sentiments regarding attire espoused by Confucius. Instead, it has shifted focus towards the embellishment of the human body itself, viewing it through the lens of cherishing and appreciating one’s own life. The spirit of the era has also coalesced within this cultural milieu.

As a result, from the upper echelons of society, a swift and fashionable evolution in men’s attire, involving the art of disguising and presenting oneself with lowered brows and contemplative shadows, has taken root. Despite the explicit injunction in the “Book of Rites” stating, “Men and women shall not share clothing,” the prevailing trend in this new era, perhaps influenced by the distinctive fashion of noblewomen, has led to the erosion of the Confucian doctrine’s former dignity. Consequently, instances of aristocratic men donning women’s clothing have become a conspicuous manifestation of this fervent dedication to personal grooming and adornment.

Nevertheless, this trend of excessive and deliberate pursuit of appearance and attire has gradually given rise to an alternative ideological undercurrent. A group of philosophers and poets, unwilling to blend into the turbid mainstream, found themselves discontented and even disdainful of these mundane and trivial worldly disguises. They advocated for cherishing life and appreciating human essence, yet their pursuit was one of spiritual liberation, aspiring towards a transcendental realm. Contrary to the meticulous refinement of the secular, they championed a rebellious demeanor, echoing the symphony of China’s sartorial counterculture through a preference for coarse attire, disheveled headpieces, and ample, loosely draped garments. During the era, from esteemed dignitaries to common folk, all embraced a fashion trend characterized by loose robes, ample sleeves, and a penchant for baring chests and midriffs. This societal shift in attire and etiquette marked a departure from rigid traditional norms, reflecting a collective ethos of openness tinged with solitude, romanticism mingled with restraint.

Much like the renowned Seven Sages of the Bamboo Grove, whose profound disdain for societal conventions and unrestrained demeanor often found expression in their choice of attire – either baring their torsos or donning flowing robes and oversized sleeves. Ruan Ji, renowned for his loose robes and unrestrained disregard for formalities, stood in stark contrast to his cautious political demeanor. Ji Kang, unabashedly bared himself or wore loose robes in public, eschewing conventional grooming practices, devoted instead to the study of immortality and longevity. Liu Ling would shed his garments to drink, using the room itself as his attire while arguing with guests. Ruan Zongrong, witnessing his neighbors airing luxurious fabrics while being too impoverished to do the same, ingeniously suspended oversized trousers with bamboo poles to create a visual juxtaposition in the courtyard. Examples abound, illustrating this sartorial rebellion.

The attire of the Wei and Jin dynasties evolved from the opulent garments and elaborate coiffures of He Yan and Cao Zhi’s era to the coarse attire and disheveled hair of Ruan Ji and Ji Kang’s time. Though seemingly contradictory, both extremes represented an excessive emphasis on the significance of attire. Particularly noteworthy was the latter’s style characterized by loose robes and billowing sleeves, akin to drifting clouds, which defied conventional tailoring and craftsmanship, echoing the attire of ancient Greece. These individuals shared an innate sense of elegance and fashion in their pursuit of sartorial beauty, a convergence of refined taste effortlessly attained. In the realm of Wei and Jin, a romantic transcendence is embodied through the coarse attire and loosely draped garments, a fashion characterized by a carefree disregard for conventional decorum. The shift in the sartorial choices of literati during this era emanates from a profound reflection on one’s intrinsic value and the contemplation of the existential significance of humanity. The mysticism prevalent in Wei and Jin philosophy guides the intellectual currents of the time.

Primarily driven by the pursuit of self-expression and a disdain for traditional ceremonial attire, there is a palpable scorn towards the norms of propriety. The liberation of the spirit, the pursuit of exquisite countenance, and the ethereal allure find expression in clothing, primarily manifested in the “loose” styles prevalent during this period. The masculine attire of Wei and Jin, in particular, exudes an air of nonchalant elegance.

The factors contributing to the broad style of attire characterized by expansive garments and adorned belts during the Wei and Jin period are diverse, chiefly evident in the following aspects.

1. The Influence of Turbulent Social Environment on Jin Thought

During the tumultuous era of Wei and Jin, marked by the incessant strife of the Southern and Northern Dynasties, the political landscape was fraught with upheaval. The constant warfare and the ongoing power struggles among influential families and aristocrats engendered a pervasive sense of imminent crisis among literati. Consequently, a philosophy of seizing the moment took precedence in society. Intellectuals indulged in unrestrained pleasures, reveling in luxury, yet amidst this, an undercurrent of fear of mortality and contemplation of life’s brevity permeated their existence. Due to the conflicting nature of these two ideologies, particularly among intellectuals, various heterodox thoughts emerged, breaking through the highly centralized Confucian orthodoxy that had prevailed since the Han dynasty. The resurgence of Taoist non-action philosophy challenged the Confucian doctrine of governance. While the political and economic spheres were tumultuous, spiritually, it was an era of fervent liberation, with unprecedented activity in societal ideologies.

This period witnessed the zenith of individualistic aesthetic consciousness. Scholars and literati, in rejection of rigid rituals and norms, adopted a laissez-faire attitude towards conduct. Esotericism became a trend among the literati, emphasizing a return to simplicity and alignment with nature. Evaluation of individuals extended beyond moral virtues to encompass physical appearance, attire, and spiritual temperament. They displayed an exquisite inner character through their beautiful outward demeanor, striving for a harmonious fusion of internal and external, epitomizing the distinctive Wei and Jin style. This manifested in a fashion trend of coarse clothing and unkempt hair, adorned with loose garments and broad sashes.

The influence of metaphysical studies and the idealization of nature were profound. Since scholarly pursuits did not lead to tangible accomplishments, metaphysics, Buddhism, and Taoism resonated deeply with the literati of the Wei and Jin dynasties. Derived from the philosophy of Laozi and Zhuangzi, metaphysics advocated the value of “precious nothingness,” emphasizing contemplation on individual meaning and worth. The flourishing of metaphysics reflected the literati’s concern for personal existential significance in turbulent times, thus providing fertile ground for the rise of Taoism and Buddhism. Taoism, as a prominent sect in the realm of spirituality, exhibits universal characteristics in the religious domain. However, as a religious manifestation of the Chinese nation, it possesses a distinctive national essence. This essence is derived from a profound ideological foundation, drawing inspiration from philosophical schools such as Daoism, Confucianism, Mohism, as well as traditional disciplines like astrology, medical formulas, and divination from scholars of yore.

In the construction of the divine realm, Taoism finds its origins in the myriad mythological figures prevalent in ancient China, particularly those handed down through Chu culture. Within the realm of Taoism, adherents of Daoist teachings aspire to transcend the mortal coil, pursuing the cultivation of vital energy and physical well-being with the goal of returning to simplicity and embracing their roots. They advocate the art of longevity, embodied in the pursuit of health through techniques such as the revered “inner chamber arts,” and delve into the alchemical arts seeking immortality, earnestly contemplating the enigma of “how one may evade death.” This philosophical inclination mirrors the revivalist and pragmatic nature of the Chinese people in their religious perspectives.

Simultaneously with the resurgence of Taoism, another formidable religious force made its resolute entry into the cultural landscape of the Wei and Jin dynasties. This force emanated from the Indian subcontinent and bore the name Buddhism. The coexistence and convergence of these two realms, namely the “Two Studies” (Buddhist studies and Daoist mysticism) and the “Two Religions” (Daoism and Buddhism), engendered a harmonious interplay, contributing to a cultural milieu where the scholars of Wei and Jin remained detached yet profoundly expansive. Their unassuming attire and broad, adorned garments epitomized this transcendental and lofty temperament. 3. Integration of attire from past dynasties and resistance to foreign cultures

On one hand, the prevalence of voluminous robe-style garments has historically been the hallmark of Han attire, largely inheriting customs from the Qin and Han dynasties. During the Wei, Jin, and Northern and Southern Dynasties, many minority regimes existed in the north, where tight-fitting, narrow-sleeved foreign attire prevailed. Despite the inevitable influence and fusion with foreign cultures due to such circumstances, the insistence of Southern literati on wearing these loose Han garments also implied a consciousness of resisting foreign cultures.

4. Driven by convenience and practicality considerations

On one hand, the relatively warm climate in the south favors the existence of loose clothing. Another important reason why Wei and Jin literati embraced loose clothing and broad belts is related to medicinal practices. Medication was a custom of the upper echelons of Wei and Jin society, where people regarded taking medicine as a means of seeking survival, reputation, and pleasure. One such medicine, known as “Wu Shi San” or “Cold Food Powder,” was extremely toxic. Upon ingestion, it generated immense internal heat, necessitating a complex and delicate set of procedures to disperse the toxicity and heat. Improper dispersion could lead to severe consequences. The dispersal process involved consuming cold rice, walking, cold water baths, and drinking hot wine, which had to be of good quality, and wearing excessive or overly warm clothing was deemed inappropriate. In his essay “Wei Jin Elegance and the Relationship between Literature and Medicine and Wine,” Mr. Lu Xun evaluates the impact of medicinal intake on attire with the following observation: “Due to the feverish condition of the skin, one cannot don tight clothing. In order to prevent the skin from being chafed by clothing, it is imperative to don loose-fitting attire. Many now believe that the Jin people’s preference for light fur and loose belts, coupled with ample garments, was an expression of their elegance. However, it is more accurate to say that their choice was influenced by medicinal practices.”

The pairing of loose garments and wide belts is complemented by the use of wooden clogs. This behavior aligns not only with the carefree and unrestrained demeanor of Wei Jin literati but is also linked to medicinal practices. Lu Xun elucidates, “After taking medicine, the skin becomes prone to abrasions, making it inconvenient to wear shoes. Hence, they forego footwear and socks in favor of clogs.”