Shenyi#Qujupao-style

The term {{Transliteration|zh|shenyi}} ({{zh|s=深衣|p=|l=}}) is composed of two Chinese characters《{{Linktext|深}}》which can be translated as 'deep' and《{{Linktext|衣}}》which literally means 'clothing' in the broad sense. Combined, the term {{Transliteration|zh|shenyi}} literally means "deep clothing".

{{See also|paofu}}

File:Shenyi 2.jpg}} and {{Transliteration|zh|chang}} sewn together to form a one-piece robe]]

The structure of the {{Transliteration|zh|Hanfu}} system is typically composed of upper and lower parts; it also typically comes into two styles: one-piece garment (where the upper and lower parts are connected together), and two-pieces garments (where the upper and lower parts are not connected).

And as stated by the {{Transliteration|zh|Liji}}, the {{Transliteration|zh|shenyi}} was one long robe as opposed to the combination of a top and a bottom.{{cite journal |last1=Sheng |first1=Angela |date=1995 |title=The Disappearance of Silk Weaves with Weft Effects in Early China |url=https://www.jstor.org/stable/43290485 |journal=Chinese Science |issue=12 |pages=41–76 |issn=0361-9001 |jstor=43290485 |access-date=3 February 2021}} However, the structure of the {{Transliteration|zh|shenyi}} is made of two pieces: an upper garment called {{Transliteration|zh|yi}} ({{Lang-zh|c=衣|p=yī}}) and lower garment called {{Transliteration|zh|chang}} ({{Lang-zh|c=裳|p=cháng}}), which are then connected together to form a one-piece robe.{{Rp|page=12}} Thus, the {{Transliteration|zh|shenyi}} differ structurally from the {{Transliteration|zh|paofu}}, which is a one-piece robe where the lower and upper part is cut in a single fabric. Moreover, a standard {{Transliteration|zh|shenyi}} was also made up of twelve panel of fabric which were sewn together.{{cite journal |last1=Lullo |first1=Sheri A. |date=September 2019 |title=Trailing Locks and Flowing Robes: Dimensions of Beauty during China's Han dynasty (206 bc – ad 220) |url=https://www.euppublishing.com/doi/full/10.3366/cost.2019.0122 |journal=Costume |volume=53 |issue=2 |pages=231–255 |doi=10.3366/cost.2019.0122 |s2cid=204710548 |access-date=3 February 2021|url-access=subscription }}

The {{Transliteration|zh|shenyi}}, along with its components, already existed prior to the Zhou dynasty having first appeared at least since the Shang dynasty. However, in the Shang and Western Zhou dynasties, people prominently wore a set of attire called {{Transliteration|zh|yichang}}, which consisted of a jacket called {{Transliteration|zh|yi}} and a long skirt called {{Transliteration|zh|chang}}.{{Cite journal |last1=Ho |first1=Wei |last2=Lee |first2=Eun-young |date=2009 |title=Modern Meaning of Han Chinese Clothing |url=https://www.koreascience.or.kr/article/JAKO200916263468106.pdf |journal=Journal of the Korea Fashion & Costume Design Association |volume=11 |issue=1 |pages=99–109}} Out of convenience, the {{Transliteration|zh|yi}} and {{Transliteration|zh|chang}} were sewn together to form a robe;{{cite web |last1=Hunan Museum |title=Plain Gauze Gown |url=http://www.hnmuseum.com/en/zuixintuijie/plain-gauze-gown |access-date=3 February 2021 |website=Hunan Museum}} this combination then resulted into the {{Transliteration|zh|shenyi}} which was developed in the Zhou dynasty.{{Cite book |last=Lüsted |first=Marcia Amidon |url=https://www.worldcat.org/oclc/957525459 |title=Ancient Chinese daily life |publisher=New York : Rosen Publishing |year=2017 |isbn=978-1-4777-8889-9 |edition=1 |location=New York |pages=14–22 |oclc=957525459}} The {{Transliteration|zh|shenyi}} eventually became the dominant form of {{Transliteration|zh|Hanfu}} robe from the Zhou dynasty to the Han dynasty remaining popular;{{cite book |last1=Zhang |first1=Qizhi |url=https://link.springer.com/book/10.1007/978-3-662-46482-3 |title=An introduction to Chinese history and culture |date=2015 |publisher=Springer, Berlin, Heidelberg |isbn=978-3-662-46482-3 |location=Heidelberg |pages=249–282 |chapter=The Rich and Colourful Social Life in Ancient China|series=China Academic Library |doi=10.1007/978-3-662-46482-3 }}{{Rp|page=260}} From the Spring and Autumn period to the Han dynasty, the loose {{Transliteration|zh|shenyi}} with wide sleeves was fashionable amongst the members of the royal families, the aristocrats, and the elites.{{Cite journal |last1=Xu |first1=Rui |last2=Sparks |first2=Diane |date=2011-01-01 |title=Symbolism and Evolution of Ku-form in Chinese Costume |url=https://doi.org/10.1108/RJTA-15-01-2011-B002 |journal=Research Journal of Textile and Apparel |volume=15 |issue=1 |pages=11–21 |doi=10.1108/RJTA-15-01-2011-B002 |issn=1560-6074|url-access=subscription }} The loose {{Transliteration|zh|shenyi}} which wrapped around the body to back and lacked a front end slit and was designed for the upper classes of society, especially for women, who wanted to avoid exposing their body parts when walking. This design of this wrap-style of {{Transliteration|zh|shenyi}} was an important necessity in a period where the {{Transliteration|zh|kun}} had yet to become popular amongst the general population.{{Cite book |last1=Zang |first1=Yingchun |url=https://www.worldcat.org/oclc/55895164 |title=Zhongguo chuan tong fu shi |last2=臧迎春. |date=2003 |publisher=Wu zhou chuan bo chu ban she [五洲传播出版社] |others=李竹润., 王德华., 顾映晨. |isbn=7-5085-0279-5 |edition=Di 1 ban |location=Beijing |pages= |script-title=zh:中国传统服饰 |trans-title=Chinese traditional costumes and ornaments |oclc=55895164}}{{Rp|page=16}} The preoccupation of the elites with layered, loose-fitting clothing also displayed their desire to distance themselves from the labourers, signalling their high status. By the Han dynasty, the {{Transliteration|zh|shenyi}} had evolved in forms;{{Rp|page=12}} it then further developed in the Han dynasty where small variations in styles and shapes appeared. Following the Han dynasty, the {{Transliteration|zh|shenyi}} lost popularity in the succeeding dynasties until it was revived again the Song dynasty.{{Cite journal |last=Hu |first=Minghui |date=2016 |title=The Scholar's Robe: Material Culture and Political Power in Early Modern China |url=http://journal.hep.com.cn/fhc/EN/10.3868/s020-005-016-0020-4 |journal=Frontiers of History in China |language=en |volume=11 |issue=3 |pages=339–375 |doi=10.3868/s020-005-016-0020-4 |issn=1673-3401}}{{Cite book |last1=Zhu |first1=Ruixi |url=https://www.worldcat.org/oclc/953576345 |title=A social history of middle-period China : the Song, Liao, Western Xia and Jin dynasties |last2=朱瑞熙 |date=2016 |publisher=Cambridge University Press |others=Bangwei Zhang, Fusheng Liu, Chongbang Cai, Zengyu Wang, Peter Ditmanson, Bang Qian Zhu |isbn=978-1-107-16786-5 |edition= |location=Cambridge, United Kingdom |pages=15 |oclc=953576345}}

The Western Zhou dynasty had strict rules and regulations which regulated the daily attire of its citizen based on their social status; these regulations also governed the material, shape, sizes, colours, and decorative patterns of their garments.{{Rp|page=255}} The {{Transliteration|zh|shenyi}} was also shaped by the Zhou dynasty's hierarchical system based on social class, gender, age, and the situation. However, despite these complex regulations, the {{Transliteration|zh|shenyi}} was still a basic form of garment which served the needs for all classes, from nobles to commoners, old to young, men to women; and people would therefore expressed their identities through recognizable objects, decorations, colours, and materials on their outer garments. Nobles would wear a decorated coat over the {{Transliteration|zh|shenyi}}, while commoners would wear it alone.

In the early Eastern Zhou dynasty period, there were still strict rules and regulations which regulated the clothing of all social classes and were used to maintain social distinction between people of different classes.

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In the Warring States period, the {{Transliteration|zh|shenyi}} was a moderately formal style of clothing.{{Rp|page=13}} The {{Transliteration|zh|shenyi}} which was representative of the Warring States period, was designed to have the front stretched and wrapped around the body several times. The wrapping-style {{Transliteration|zh|shenyi}} for men and women can be seen in the Silk painting depicting a man riding a dragon and the Silk painting with female figure, dragon and phoenix patterns respectively{{Rp|page=16–17}} Both paintings unearthed from a Chu tomb, Warring States period, 5th century BC, Changsha, Hunan Province.{{Cite web |last=Hunan20 |title=Silk Painting with a Man Riding a Dragon Design of Warring States Period |url=http://masterpieces.asemus.museum/masterpiece/detail.nhn?objectId=11024 |access-date=2022-06-23 |website=Virtual collection of Asian Masterpieces (VCM)}}{{Cite web |last=Hunan21 |title=Silk Painting with a Lady, Phoenix and Dragon Designs of Warring States Period |url=http://masterpieces.asemus.museum/masterpiece/detail.nhn?objectId=12303 |access-date=2022-06-23 |website=Virtual collection of Asian Masterpieces (VCM)}}

File:Shanghai Museum 2006 17-14.jpg (475–221 BC), Shanghai Museum|224x224px]]

Materials which were used in this period tended to be linen; however, when the {{Transliteration|zh|shenyi}} was made into ceremonial garments, then black silk would be used instead.{{Rp|page=13}} It was worn by both the literati and the warriors as it was both functional and simplistic in style.{{Rp|page=13}} The {{Transliteration|zh|shenyi}} was also tied right below the waist level in the front with a silk ribbon, called {{Transliteration|zh|dadai}} ({{Lang-zh|c=大带|p=}}) or {{Transliteration|zh|shendai}} ({{Lang-zh|c=绅带|p=}}), on which a decorative piece was attached to.{{Rp|page=13}}{{Cite web |others=Translated by James Legge |title=Liji :《深衣 - Shen Yi》 |url=https://ctext.org/liji/shen-yi |access-date=2021-02-07 |website=ctext.org |language=en}}

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The design features of {{Transliteration|zh|shenyi}} also match the ancient Chinese culture.{{cite web |last=Hsu |first=N. |date=August 31, 2021 |title=Dressing as a Sage: Clothing and Self-cultivation in Early Confucian Thought. |url=https://philpapers.org/rec/HSUDAA |access-date=March 2, 2022 |publisher=Indiana University.}} In this period, the {{Transliteration|zh|shenyi}} was also deeply rooted in the traditional Chinese ethics and morals which forbid close contacts between males and females.{{Rp|page=12}} In this period, the {{Transliteration|zh|shenyi}} had to conform to the certain rules and regulations which were recorded in the special chapter called {{Transliteration|zh|Shenyi}}《深衣》in the {{Transliteration|zh|Liji}}.{{Rp|page=12}} According to the {{Transliteration|zh|Liji}}, the ancient {{Transliteration|zh|shenyi}} had to fulfill the following:

{{Blockquote|text=[Ancient shenyi] had definite measurements, so as to satisfy the requirements of the compass and square, the line, the balance, and the steelyard. It was not made so short as to show any of the skin, nor so long as to touch the ground. The outside pieces of the skirt joined, and were hooked together at the side; (the width of) the seam at the waist was half that at the bottom (of the skirt). The sleeve was joined to the body of the dress at the armpit, so as to allow the freest movement of the elbow-joint; the length of the lower part admitted of the cuffs being turned back to the elbow. The sash was put on where there were no bones, so as not to interfere with the action of the thighs below or of the ribs above. [《古者深衣，蓋有制度，以應規、矩、繩、權、衡。短毋見膚，長毋被土。續衽，鉤邊。要縫半下；袼之高下，可以運肘；袂之長短，反詘之及肘。帶下毋厭髀，上毋厭脅，當無骨者。》]|author=Translated by James Legge|title=Liji: Shenyi《深衣》}}

The same chapter described the {{Transliteration|zh|shenyi}} as being made of twelve panels of fabric corresponding to the twelve months and all twelve robes are cut into one clothing style. Moreover, the shape of the component of the {{Transliteration|zh|shenyi}} is also described:

{{Blockquote|text=In the making (of the garment) twelve strips (of the cloth) were used, to correspond to the twelve months. The sleeve was made round, as if fashioned by a disk. The opening at the neck was square, as if made by means of that instrument so named. The cord-like (seam) at the back descended to the ankles, as if it had been a straight line. The edge at the bottom was like the steelyard of a balance, made perfectly even. [《制：十有二幅以應十有二月；袂圜以應規；曲袷如矩以應方；負繩及踝以應直；下齊如權衡以應平。》]|author=Translated by James Legge|title=Liji: Shenyi《深衣》}}

These prescribed rules and regulations did not only defined the {{Transliteration|zh|shenyi}} as the combination of the {{Transliteration|zh|yi}} and {{Transliteration|zh|chang}} together, but also prescribed the length of the {{Transliteration|zh|shenyi}} in this period which had to be long enough to prevent the exposure of the skin but short enough to prevent it from trailing on the floor,{{Rp|page=|pages=12–13}} and the explanation behind the function of these prescribed measurements, and the location of the belt referred as {{Transliteration|zh|dai}} ({{Lang-zh|c=|p=|s=带|t=帶}}). It also prescribed the rules on the colours and decorations of the trims based on the circumstances of its wearer:

{{Blockquote|text=For ornament, while his parents and grandparents were alive, (a son) wore the dress with its border embroidered. If (only) his parents were alive, the ornamental border was blue. In the case of an orphan son, the border was white. The border round the mouth of the sleeves and all the edges of the dress was an inch and a half wide. [《具父母、大父母，衣純以繢；具父母，衣純以青。如孤子，衣純以素。純袂、緣、純邊，廣各寸半。》]|author=Translated by James Legge|title=Liji: Shenyi《深衣》}}

Moreover, in addition to the prescribed rules and regulations present in the chapter {{Transliteration|zh|Shenyi}}《深衣》, more details can be found in the chapter {{Transliteration|zh|Yuzao}}《玉藻》of the {{Transliteration|zh|Liji}} which described the {{Transliteration|zh|shenyi}} as having a {{Transliteration|zh|youren}} opening, and being a one-piece long robe with broad sleeve openings; with its circumference at the waist be three times that of the sleeve-opening and that of its hem be even larger:{{Cite web |others=Translated by James Legge |title=Liji : 《玉藻 - Yu Zao》 |url=https://ctext.org/liji/yu-zao |access-date=2022-06-23 |website=ctext.org |language=}}

{{Blockquote|text=In the morning they wore the xuanduan; in the evening, the shenyi. [The shenyi] at the waist was thrice the width of the sleeve; and at the bottom twice as wide as at the waist. It was gathered in at each side (of the body). The sleeve could be turned back to the elbow. The outer or under garment joined on to the sleeve and covered a cubit of it. The collar was 2 inches wide; the cuff, a cubit and 2 inches long; the border, 1.5 inch broad. To wear silk under or inside linen was contrary to rule. [《朝玄端，夕深衣。深衣三袪，縫齊倍要，衽當旁，袂可以回肘。長中繼掩尺。袷二寸，祛尺二寸，緣廣寸半。以帛裹布，非禮也。》]|author=Translated by James Legge|title=Liji :《玉藻 - Yu Zao》}}

There are two purposes for the loose-cut design: firstly, the body shape is less visible to others; the second reason is to allow the wearer to move the body as freely as possible. The wearer's skin should be appropriately covered to meet the first purpose. The waistband should only accentuate the outline of the waist; the outline of the rest of the body should be well hidden from view. Nonetheless, the second purpose, which engages more freedom of movement for the wearer's body.

In the chapter {{Transliteration|zh|Shenyi}}《深衣》of the {{Transliteration|zh|Liji}}, the making of the {{Transliteration|zh|shenyi}} will match the compass called {{Transliteration|zh|gui}} ({{Lang-zh|c=規|l=pair of compass}}), the square called {{Transliteration|zh|ju}} ({{Lang-zh|c=矩|l=try square}}), the plumb line called {{Transliteration|zh|sheng}} ({{Lang-zh|c=繩|l=plumb bob}}), and the steelyard balance called {{Transliteration|zh|quanheng}} ({{Lang-zh|c=權衡|l=balance scale}}).{{Cite book |last1=David |first1=Michael |url=http://www.worldcat.org/oclc/865508152 |title=The Dysfunction of Ritual in Early Confucianism |last2=Ing |first2=Kaulana |publisher=Oxford University Press |year=2012 |isbn=9780199924905|oclc=865508152 }} These four tools have normative connotations in {{Transliteration|zh|Liji}}: The {{Transliteration|zh|gui}}, {{Transliteration|zh|ju}}, and {{Transliteration|zh|sheng}} generally refer to the rules and standards people should follow; the {{Transliteration|zh|quanheng}} defines the ability to balance all the advantages and disadvantages and result in the best solution.

In appearance, rounded cuffs of the {{Transliteration|zh|shenyi}} to match the compass; squared neckline to match the squareness, the seams at the back part of the {{Transliteration|zh|shenyi}} drop down to the ankle to match the straightness, and steelyard balance the bottom edge to match evenness. The terms "squareness," "straightness," and "evenness" can be used to describe both the physical properties of objects and the moral qualities of people. These wordplays tie the physical properties of tools to virtues. Every part of {{Transliteration|zh|shenyi}} has the attributes of an instrument, which gives the text multiple moral meanings.

The {{Transliteration|zh|Liji}} also explains how the {{Transliteration|zh|shenyi}} helps construct its wearer's character through the symbolic relationship between the tools, virtues, and each part of the {{Transliteration|zh|shenyi}}. The circular shape of the cuffs allows the user to raise his arms while walking, allowing him to maintain correct comportment ({{Transliteration|zh|rong}}). The straight seams worn in the rear ({{Transliteration|zh|fusheng}}) and the square neckline worn in the front ({{Transliteration|zh|baofang}}) are intended to straighten one's approach to political issues. The bottom edge is meant to seem like a steelyard balance to calm one's thoughts and focus one's aim.

The back seam of the {{Transliteration|zh|shenyi}} is first linked to the physical characteristics of "straightness" in the {{Transliteration|zh|sheng}} and then to the moral trait of "straightness." When attention to political matters, the wearer of the {{Transliteration|zh|shenyi}} will be straight in the sense of becoming "upright" the design of the square-shaped neckline indicates "making correct" correspondence to the wearer's role performance. The evenness of the bottom edge is supposed to be able to keep the wearer's thoughts "even" in the sense of "balancing," allowing him to focus on a single goal. {{Transliteration|zh|Liji}} emphasizes how each part of {{Transliteration|zh|shenyi}} represents a moral trait, such as selflessness, straightness, and evenness.

Nevertheless, the chapter {{Transliteration|zh|Shenyi}}《深衣》also emphasizes the body effects on wearers. The body concealing and physical movement freedom are two significant reasons why {{Transliteration|zh|shenyi}} was made in this design. Body mobility is brought up again in {{Transliteration|zh|Liji}}, which says that the cuffs are created round to allow the wearer to cultivate his physical comportments ({{Transliteration|zh|rong}}), not because roundness indicates a certain moral quality. In early Confucian ethics, having refined body comportment is regarded ethically significant. The {{Transliteration|zh|shenyi}} allows the user to cultivate a person's comportment while also cultivating one's character by allowing a broad range of body mobility.

The {{Transliteration|zh|Liji}} also implies that the symbolic meanings of the {{Transliteration|zh|shenyi}} which may be sensed by the wearer's body, in addition to being accessed cognitively and mentally. Both the Chinese verbs "to carry" ({{Transliteration|zh|fu}}) and "to embrace" ({{Transliteration|zh|bao}}) employed regarding the straight seams and square-shaped neckline frequently indicate a close bodily relationship between its subject and object. These two words are widely used to describe how the human body moves. The text implies that the wearer's body carries and embraces the straightness and squareness. Therefore, it can be sensed through the tactile sensations when the {{Transliteration|zh|shenyi}} contacts the wearer's skin. Moreover, the evenness of the bottom border of the {{Transliteration|zh|shenyi}} may be sensed when the wearer stretches it with his hands or when his thighs naturally meet it while walking. The users of {{Transliteration|zh|shenyi}} may need to walk smoothly and firmly to keep its bottom edge even.

The design of the {{Transliteration|zh|shenyi}} also encourages its wearer to use their bodies in a certain way. The fact that the text alternates between explaining the moral characteristics that the {{Transliteration|zh|shenyi}} represents and discussing how it links to the wearer's body indicates that the design of {{Transliteration|zh|shenyi}} has considered both the physiological and psychological-cognitive effects it has on its wearer.

By the Mid-warring states period, however, the rules and regulations started to disintegrate. This can be observed in the {{Transliteration|zh|Mashan}} tombs, where a lady, who was a member of the {{Transliteration|zh|shi}} class,{{NoteTag|The 'shi' was a social stratum in ancient China which ranked just above the class of commoners, see Sheng, 1995. After the Spring and Autumn period, it became a term for scholars and intellectuals, see Zhang, 2015, pp. 257}} was buried sometimes around the year 340 – 278 BC with twelve long robes which were all cut in the approximate style of {{Transliteration|zh|shenyi}} whether they were padded with silk floss ({{Transliteration|zh|mianpao}}), single in layer ({{Transliteration|zh|danyi}}) or lined ({{Transliteration|zh|jiayi}}). The forms of these {{Transliteration|zh|shenyi}}, however, were not standardized and show variations in cut and construction. Moreover, some of the textiles and decorations used in making those robes were against the rules and regulations for her ranks and violated the rules which were stipulated in the {{Transliteration|zh|Liji}}. The {{Transliteration|zh|shenyi}} found in the {{Transliteration|zh|Mashan}} tombs had a straight-front which falls straight down.

The {{Transliteration|zh|shenyi}} grew in popularity during the transition period from the Warring States period to the Western Han dynasty; and with its increased in popularity, the shape of the {{Transliteration|zh|shenyi}} deviated further from its earlier prescriptions.{{NoteTag|The early prescriptions refer to the rules and regulations which were previously established in the Liji}} During the Qin and Han dynasties, the {{Transliteration|zh|shenyi}} dominated the connection method of the upper and lower parts and became the mainstream choice.

{{See also|Mianfu}}

In the Qin dynasty, Qin Shi Huang abolished the {{Transliteration|zh|mianfu}}-system of the Zhou dynasty and implemented the {{Transliteration|zh|shenyi}}-system specifying that third ranked officials and above were required to wear {{Transliteration|zh|shenyi}} made out green silk while commoners had to wear {{Transliteration|zh|shenyi}} which were white in colour.{{Cite book |last1=Feng |first1=Ge |url=http://www.worldcat.org/oclc/979864758 |title=Traditional Chinese Rites and Rituals |last2=Du |first2=Zhenming |publisher=Cambridge Scholars Publishing |year=2015 |isbn=9781443887830|oclc=979864758 }}{{Rp|page=16}} This system adopted by Qin Shi Huang laid the foundations of the {{Transliteration|zh|Hanfu}}-system in the succeeding dynasties.{{Rp|page=16}}

File:Han_Yang_Ling_33.JPG

{{See also|Ku (trousers)|label 1=Ku and kun trousers}}

The Western Han dynasty also implemented the {{Transliteration|zh|shenyi}}-system, which featured the use of a cicada-shaped hat, red clothes, and a collar in the shape of {{Transliteration|zh|tian}} 《{{Linktext|田}}》, and garments which were sewn in the {{Transliteration|zh|shenyi}}-style with an upper and lower garment sewed together.{{cite web |title=Costume in the Han Dynasty |url=http://www.chinastyle.cn/clothing/history/han.htm |url-status=dead |archive-url=https://web.archive.org/web/20210707174527/http://www.chinastyle.cn/clothing/history/han.htm |archive-date=7 July 2021 |access-date=March 2, 2022 |website=China Style }} The {{Transliteration|zh|shenyi}} was also worn together with the {{Transliteration|zh|guan}} and shoes as a form of formal attire in the Han dynasty while in ordinary times, {{Transliteration|zh|shanku}} attire and the {{Transliteration|zh|ruqun}} attire were born by men and women respectively.{{Rp|page=16}} File:Mawangdui Han Gown (10113118165).jpg}} tomb, Western Han dynasty]]File:Maid Figurines (10112699875).jpg}} tomb, Western Han tomb{{cite web |last1=Hong Kong Heritage Museum |title=Images of Females in Chinese History: Thematic Gallery |url=https://www.heritagemuseum.gov.hk/archive/eng/exhibitions/Past_Exhibitions_19.html |access-date=3 February 2021 |website=Hong Kong Heritage Museum}}|left]]

By the Western Han dynasty, the shape of the {{Transliteration|zh|shenyi}} had deviated from the earlier versions as it can be found in the {{Transliteration|zh|Mawangdui}} tomb of the same period belonging to Lady Dai. The {{Transliteration|zh|shenyi}} had evolved into two types of robe: the {{Transliteration|zh|qujupao}} ({{Lang-zh|c=曲裾袍|l=curved robe}}), which is also known as "curved gown" in English, and the {{Transliteration|zh|zhijupao}} ({{Lang-zh|c=直裾袍|l=straight robe}}).{{Rp|page=13–14}} These two robes differed from each other based on their front opening and the way their lapels overlapped: the {{Transliteration|zh|qujupao}} would curve and wraps the dress to the back while the front opening of the {{Transliteration|zh|zhijupao}} would fall straight down. The {{Transliteration|zh|qujupao}} directly evolved from the wrapping-style {{Transliteration|zh|shenyi}} which was worn in the pre-Qin period and became popular in the Han dynasty.{{Rp|page=32}}

File:Mawangdui Han Gown (10113065094).jpg}} tomb, Western Han dynasty]]

The {{Transliteration|zh|qujupao}} was more luxurious than the {{Transliteration|zh|zhijupao}} as it required approximately 40% more materials than the {{Transliteration|zh|zhijupao}}; and therefore the presence of more amount of wraps in {{Transliteration|zh|qujupao}} indicates that the robes are more increasingly more luxurious.

Moreover, the {{Transliteration|zh|shenyi}} in this period, regardless of its cut, could also be padded, lined, or unlined. More examples of unearthed archeological artefacts of {{Transliteration|zh|shenyi}} made of diverse cuts and materials from the {{Transliteration|zh|Mawangdui}} tomb can be found in Museums, such as the {{Transliteration|zh|zhijusushadanyi}} ({{Lang-zh|c=直裾素纱襌衣|p=zhíjūsùshādānyī|l=straight plain gauze unlined robe}}), the {{Transliteration|zh|qujusushadanyi}} ({{Lang-zh|c=曲裾素纱褝衣|p=|l=curved plain gauze unlined robe}}), and {{Transliteration|zh|simianqujupao}} ({{Lang-zh|c=丝绵曲裾袍|p=|l=silk cotton qujupao}}),{{Cite web |title='Xin Qi embroidery' floss-silk padded gown with lozenge pattern on brown silk gauze |url=https://www.hnmuseum.com/en/zuixintuijie/damask-gown-%E2%80%9Cxin-qi%E2%80%9D-embroidery |access-date=2022-06-23 |website=Hunan Museum}} found in the Hunan Museum. According to the {{Transliteration|zh|Fangyan}} by Yang Xiong dating from the Western Han dynasty, the {{Transliteration|zh|danyi}} ({{Lang-zh|c=襌衣|l=unlined clothing}}), also called {{Transliteration|zh|die}} ({{Lang-zh|c=褋}}), {{Transliteration|zh|zuoyi}} ({{Lang-zh|c=袏衣}}), and {{Transliteration|zh|chengyi}} ({{Lang-zh|c=裎衣}}) depending on its geographical location, was called {{Transliteration|zh|shenyi}} in ancient times.{{Cite web |title=Fang Yan:《第四》 |url=https://ctext.org/fang-yan/di-si |access-date=2022-06-23 |website=ctext.org |language=zh-TW |quote=}}

There were also gradual changes but clear distinctions in the form of the {{Transliteration|zh|shenyi}} between the early and late period of the Western Han dynasty. In the early Western Han, some women wore body-hugging {{Transliteration|zh|shenyi}} which was floor length with wide and long sleeves, long enough to cover the hand. Others wore {{Transliteration|zh|qujupao}} with a flowing extended panels which would create a tiered effects at the back. File:EasternHan-ColouredPotteryFigurine-ShanghaiMuseum-May27-08.jpg}}, Eastern Han dynasty|left]]Moreover, the design of the {{Transliteration|zh|shenyi}} was closely related to the evolution of the Chinese trousers, especially the {{Transliteration|zh|ku}}. A form of {{Transliteration|zh|zhijupao}}, known as {{Transliteration|zh|chan}} or {{Transliteration|zh|yu}} ({{Lang-zh|c=褕|p=yú}}){{Cite web |title=Shuo Wen Jie Zi : 《衣部》 |url=https://ctext.org/shuo-wen-jie-zi/yi-bu3 |access-date=2022-06-23 |website=ctext.org |language=zh-TW}} or {{Transliteration|zh|chanyu}} ({{Lang-zh|c=襜褕|p=chānyú}}), also became popular in the Han dynasty.{{Rp|page=14}} However, when the {{Transliteration|zh|chanyu}} first appeared, it was considered to be improper to use it as a ceremonial garment; it was also improper to use it outside of the house, and it was also improper to wear it at home when receiving guests.{{Rp|page=14}} The disrespectful nature of wearing {{Transliteration|zh|chan}}{{Transliteration|zh|yu}} at the court was even recorded in the {{Transliteration|zh|Shiji}}.{{Rp|page=14}}{{Cite web |title=Shiji:《惠景閒侯者年表》 |url=https://ctext.org/shiji/hui-jing-xian-hou-zhe-nian-biao |access-date=2022-06-23 |website=ctext.org |language=zh-TW}}{{Cite web |title=Shiji :《魏其武安侯列傳》 |url=https://ctext.org/shiji/wei-qi-wu-an-hou-lie-zhuan |access-date=2022-06-23 |website=ctext.org |language=zh-TW}} Reasons why the wearing of {{Transliteration|zh|chanyu}} was considered improper in those circumstances might be related to the wearing of the ancient {{Transliteration|zh|ku}}, which were trousers without crotches; and thus, this form of {{Transliteration|zh|zhijupao}} might not have been sufficiently long to cover the body which was a disgraceful act from its wearer.{{Rp|page=14}} In the chapter {{Transliteration|zh|Jijiupian}}《急就篇》by Shi You also dating from the Western Han dynasty in the {{Transliteration|zh|Shuowen Jiezi}}, the set of attire called {{Transliteration|zh|zheku}} ({{Lang-zh|s=|t=|c=褶袴}}) consisted of a trousers called {{Transliteration|zh|zhekukun}} ({{Lang-zh|s=|t=|c=褶袴褌}}) which was covered by the {{Transliteration|zh|chanyu}} ({{Lang-zh|s=|t=|c=襜褕}}),{{Cite web |title=Ji Jiu Pian - 褶袴 - Chinese Text Project |url=https://ctext.org/jijiupian |url-status=live |archive-url=https://web.archive.org/web/20220616205217/https://ctext.org/jijiupian |archive-date=2022-06-16 |access-date=2022-06-18 |website=ctext.org |language=zh-TW |quote=襜褕袷複褶袴褌}} the {{Transliteration|zh|chanyu}} was a short and tight knee-length robe instead of being long in length. A {{Transliteration|zh|kun}} ({{Lang-zh|s=|t=|c=褌|l=}}) was a form of Chinese trousers with crotches as opposed to the {{Transliteration|zh|ku}}. File:Archer figurine from the Tomb of the King of Chu Beidong Mountain Xuzhou Jiangsu Western Han Dynasty 2nd century BCE MH 02.jpg}}, Western Han dynasty{{Rp|page=32}}]]With time, when the {{Transliteration|zh|kun}} became more popular, the {{Transliteration|zh|zhijupao}}, which was shorter and easier to put on than the {{Transliteration|zh|qujupao}}; the {{Transliteration|zh|zhijupao}} then started replacing the {{Transliteration|zh|qujupao}} which had been long enough to cover the {{Transliteration|zh|ku}}.{{Rp|page=32}} The {{Transliteration|zh|kun}}, however, were only popular for some people of certain occupations, such as warriors, servants, and the lower class, in the Han dynasty and was not widely used by the general population as it was not easily accepted by the traditional etiquette of the Han culture. Therefore, the {{Transliteration|zh|kun}} was never able to replace the {{Transliteration|zh|ku}}; moreover, the design of the ancient {{Transliteration|zh|ku}} had also evolved with time becoming long enough to cover the thighs, with some parts even covering the upper parts of the hips, such as the {{Transliteration|zh|qiongku}} which was especially designed for women in the Western Han dynasty court. By the middle of the Western Han dynasty, the {{Transliteration|zh|qujupao}} became nearly obsolete; and by the late Western Han dynasty, the {{Transliteration|zh|shenyi}} were straight rather than spiralled. In the Eastern Han dynasty, very few people wore {{Transliteration|zh|shenyi}}.

{{Clear}}

File:Su shi.jpg, a song dynasty Confucian scholar, wearing the {{Transliteration|zh|shenyi}}]]

In the Song dynasty, Neo-Confucian philosophies determined the conduct code of the scholars which then had a great influence on the lives of the people.{{Citation |last1=Xu |first1=Guobin |title=Clothing, Food, Housing and Transportation |date=2018 |url=https://doi.org/10.1007/978-981-10-8156-9_8 |work=Introduction to Chinese Culture: Cultural History, Arts, Festivals and Rituals |pages=181–203 |editor-last=Xu |editor-first=Guobin |place=Singapore |publisher=Springer |language=en |doi=10.1007/978-981-10-8156-9_8 |isbn=978-981-10-8156-9 |access-date=2021-02-14 |last2=Chen |first2=Yanhui |last3=Xu |first3=Lianhua |editor2-last=Chen |editor2-first=Yanhui |editor3-last=Xu |editor3-first=Lianhua|url-access=subscription }}{{Rp|page=184}} Zhu Xi and his Neo-Confucian colleagues developed a new cosmology, moral philosophy, and political principles based on intellectuals and elites sharing responsibility for the dynasty's management.

The Neo-Confucians also re-constructed the meaning of the {{Transliteration|zh|shenyi}}, restored, and re-invented it as the attire of the Neo-Confucian scholars in order to distinguish themselves from other scholars who came from school of thoughts. Some Song dynasty scholars, such as Sima Guang and Zhu Xi, made their own version of the scholar gown based on the {{Transliteration|zh|Liji}}, while other scholars such as Jin Lüxiang promoted it among his peers. In his {{Transliteration|zh|Zhuzi jiali}}《朱子家禮》, Zhu Xi described the style of the long garment in considerable detail. However, the shenyi used as a scholar gown was not popular in the Song dynasty and was even considered as "strange garment" despite some scholar-officials appreciated it. Zhu Xi himself hesitated to wear it in public due to the social stigma which were associated to it; Zhu Xi was also accused for wearing strange garments by Shi Shengzu, who also accused Zhu Xi's followers of defying the social conventions. Sima Guang, on the other hand, had the habit to wear the shenyi in private in his garden.

According to philosopher and ancient scholar Lü Dalin (1044–91), noblemen and scholars used the shenyi for informality and ease, whereas commoners wore it as formal clothing. The garment was worn by court officials, noblemen and noblewomen, palace ladies, scholars and their wives, artisans, merchants, and farmers. It was the traditional informal attire of the ancient nobility. The robe became the formal clothing of commoners in the ancient Chinese world, reversing this reasoning. The Song Neo-Confucians praised the robe not only for its elegance and simplicity but also because it represented an essential political function. In the Song dynasty, the shenyi was made with white fabric.

In the Ming dynasty, in line with the attempt of the Hongwu Emperor to replace all the foreign clothing used by the Mongols of Yuan, with the support of the Chinese elites who had supported the military campaigns against the Mongols. The Ming dynasty court thus gave many court commissions to the scholars who then helped enshrine Neo-Confucianism which was exemplified by Zhu Xi's {{Transliteration|zh|Zhuzi jiali}}《朱子家禮》as the orthodoxy of the Ming dynasty leading to the sudden rise in popularity of the Confucian shenyi. This form of shenyi had suddenly become a popular form of robe for the scholars in 1368 and also became the official attire of the scholars. Moreover, the shenyi had become a symbol of status and Han ethnicity as it was devoid of all foreign influence and also denoted Chinese intellectual pride and superiority.

File:Shenyi5.jpeg|Ming man wearing shenyi

File:人物肖像1.jpg|Ming man wearing shenyi

File:Ming man wearing shenyi.jpg|Ming dynasty man wearing shenyi

File:Artifact hanfu11.jpg|Ming dynasty Shenyi

The scholar robe's shenyi was a significant topic during the transition period between the Ming dynasty and the Qing dynasty. Huang Zongxi chose Huang Runyu's research version to serve as his contrast. According to Huang Zongxi's research, the scholar's robe shenyi represented the transfer of literati political values instead of dynastic politics and imperial orthodoxy. He said that the scholar's robe's style and function exactly matched the "great implication" (da yi) of literati values. Identifying the specific portion known as ren is the main distinction between these two versions. Ren was casually marked in the center of Huang Runyu's rendition and referred to the entire front piece, folding over the other side. The robe's expanded bottom, known as xuren, was fashionable throughout the Ming dynasty and can be seen in numerous Ming paintings.

On the other hand, Huang Zongxi called ren the collar on the right folding to the left. This definition of ren is narrow and particular, referring to the collar that runs from the neck to the ground. The phrase xuren (continuing the ren) in Records of Rituals refers to the continuance of the collar. Xuren is no longer a name for a robe portion but rather a description of how ren is tailored, according to Huang Zongxi.

In the 19th century, some members of the gentry class still regarded the shenyi as a Chinese symbol and as having a proper status in society. The Catholic missionaries in the 19th century who visited China perceived Chinese religions (being constituted of the sanjiao) as a degeneration of "true monotheism", widespread superstition, and idolatry while the Protestant missionaries perceived them as being religions with corrupted priesthood, mindless ritualism and idolatry in the Buddhist and Taoist worship.{{Cite thesis |title=Saving the Chinese Nation and The World: Religion and Confucian Reformation, 1880s-1937 |url=https://scholarbank.nus.edu.sg/handle/10635/35891 |date=2012-08-16 |degree=Thesis |language=en |first=TAY WEI |last=LEONG}} The missionaries also viewed Christianity as being a higher civilizing force than Confucianism. However, this view was not accepted by all the Chinese people, such as Kang Youwei and Cheng Huanzhang.

Kang Youwei, who was an influential advocate of reforms in late Qing dynasty to the early Republican period,{{Cite journal |last=Murray |first=Julia K |date=2014-08-28 |title=A heavenly aura: Confucian modes of relic veneration |url=http://www.britac.ac.uk/journal/2/murray.cfm |journal=Journal of the British Academy |volume=2 |doi=10.5871/jba/002.059|doi-access=free }} rejected the idea that Confucianism was defective when compared to Christianity. Kang Youwei thus wrote a controversial book in 1897, called {{Transliteration|zh|Kongzi gaizhi kao}}《 孔子改制考》(lit. 'Confucius the Reformer'), in which cited the {{Transliteration|zh|rufu}} (儒服, lit. 'Confucian robe').

File:Rochanfu.jpg

File:Chen Huanzhang Hanfu2.jpg, wearing {{Transliteration|zh|rufu}} which consisted of the Confucian shenyi attire and a cap|left]]

Cheng Huanzhang, who was the founder of the Confucian Religion Association (Kongjiao hui 孔教會) in 1912{{Cite book |last=Chen |first=Hsi-yüan |url=https://www.jstor.org/stable/10.1163/j.ctv2gjwv0k.17 |title=Religion and Secularity: Transformations and Transfers of Religious Discourses in Europe and Asia |publisher=Brill |year=2013 |isbn=9789004251335 |editor-last=Eggert |editor-first=Marion |chapter=RELIGIONIZING CONFUCIANISM AND THE RE-ORIENTATION OF CONFUCIAN TRADITION IN MODERN CHINA |pages=231–256 |jstor=10.1163/j.ctv2gjwv0k.17 |editor-last2=Hölscher |editor-first2=Lucian}} and also established the zongsheng hui (宗圣会) in Gaoyao in Guangdong, aimed to bring advocates together for the restoration of Confucian texts to the educational curriculum and the official recognition of Confucianism as China's national religion. Thus, in the written by Cheng Huanzhang also wrote the {{Transliteration|zh|Kongjiaolun}}, where he argued that the {{Transliteration|zh|rufu}} was the clothing attire worn by the Confucianism religion priests.{{Cite book |last1=Blanchon |first1=Flora |url=http://www.worldcat.org/oclc/963529613 |title=La nouvel age de Confucius : modern Confucianism in China and South Korea |last2=Park-Barjot |first2=Rang-Ri |publisher=Presses Paris Sorbonne |year=2007 |isbn=9782840505020 |location=Paris |language=fr |oclc=963529613}} He also listed 12 attributes which were associated with the religiosity of Confucianism: one of these attributes was about {{Transliteration|zh|rufu}}, which according to him, was a specific form of attire consisting of the Confucian shenyi and a cap which had been designed by Confucius for his followers to wear. However, despite the support of the prominent literati following the opening of the Kongjiao hui, which had also become the most illustrious and influential organization of its time, the parliament voted to not accord an official recognition to Confucianism as a ‘religion’ in both 1913 and 1916; the parliament gave official institutional status to five religions: Buddhism, Daoism, Catholicism, Protestantism, and Islam, and excluded Confucianism.{{-}}

{{See also|Hanfu Movement}}

The {{Transliteration|zh|shenyi}} reappeared in the 21st century in China. The ancient-style shenyi in the form of both qujupao and the zhijupao reappeared and is worn by both men and women. In 2003, a man named Wang Letian wore a DIY {{Transliteration|zh|raojinshenyi}} on the streets.

File:兩漢服人hanfu.jpg|alt=|Modern qujupao (left) and modern zhijupao (right) styled based on the designs of the ancient shenyi

File:Chisurichang3.jpg|alt=|A modern design of the qujupao called xiao quju (小曲裾), a shorter version of the qujupao shenyi

File:Liyueyanchu.jpg|Processions of women wearing qujupao and xiao quju (小曲裾), 2011

File:Hanfu 1.jpg|alt=|From left to right: Modern lanshan, Confucian shenyi, Confucian shenyi, Zhiduo, Confucian shenyi; designs based on their ancient counterparts

The {{Transliteration|zh|qujupao}} was a robe which was long enough to cover the ankles of its wearer; it has an overlapping front lapel which closed on the right side in a style called {{Transliteration|zh|jiaoling youren}}; however, its right front piece was cut as a triangular front piece that crossed in front of the body and has rounded under hem.{{Rp|page=|pages=13–14}} The {{Transliteration|zh|qujupao}} would curve and wraps the dress to the back of its wearer allowing the contrasting or decorative edging of the robe would create a spiralling effect when encircling the body. The collar of the {{Transliteration|zh|qujupao}} was deliberately made in such ways to prevent any part of its wearer's body from being exposed.{{Rp|page=16|pages=}}

File:Lacquer painting from State of Ch'u (楚國), discovered in Ching-mên city (荊門) 01 (Cropped).jpg|alt=|Floor-trailing qujupao with narrow trim, large belt, and large and loose sleeves, Warring States period

File:Xin Zhui 1.JPG|alt=|Floor-length qujupao with narrow decorative trim, Western Han dynasty

File:Han Yang Ling 32.JPG|alt=|Floor-trailing qujupao with broad decorative trim, tomb of Han Yang Ling, Western Han dynasty

File:Han Yang Ling (qujupao).JPG|alt=|Floor-length qujupao with broad decorative trim, tomb of Han Yang Ling, Western Han dynasty

File:Juan Silk Skirt, Hunan Museum, picture2.jpg|alt=|Unearthed quju shenyi

Another version of the {{Transliteration|zh|qujupao}} is {{Transliteration|zh|raojinshenyi}} ({{Lang-zh|c=繞襟深衣|l=winding lapel deep clothing}}); this version of the {{Transliteration|zh|qujupao}} can typically be found in the {{Transliteration|zh|Mawangdui}} tomb No.1 of the Western Han dynasty.{{Cite book |last=Gao |first=Chunming |url=http://www.worldcat.org/oclc/762100301 |title=5000 Years of Chinese Costumes |publisher=China Books & Periodicals |year=1987 |isbn=978-0835118224 |oclc=762100301 |editor-last=Zhou |editor-first=Xun |edition=English translation}}{{Rp|page=|pages=41–42}}{{Cite book |last=Zhou |first=Xun |url=http://www.worldcat.org/oclc/743416465 |title=Zhongguo fu shi wu qian nian |publisher=The Commercial Press |year=1984 |isbn=9789620750212 |location=Hong Kong |oclc=743416465 |language=Chinese |script-title=zh:《中國服飾五千年》 |trans-title=5000 Years Of Chinese Costumes}}{{Rp|page=16|pages=}} The {{Transliteration|zh|raojinshenyi}} is characterized by overlapping curved front lapel which is elongated enough to spiral around the entire body.{{Rp|page=|pages=41–42}} It typically has a silk belt which is tied closely around the waist and hips to prevent the garment from loosening; the position of the belt depends on the length of the garment.{{Rp|page=41|pages=}} The {{Transliteration|zh|raojinshenyi}} can have narrow sleeves or broad and loose sleeves.{{Rp|page=|pages=41–42}}

File:Xin Zhui 6.jpg|alt=|{{Transliteration|zh|Raojinshenyi}} with broad and loose sleeves, Western Han dynasty

File:Shenyi.svg|alt=|Modern illustration of the {{Transliteration|zh|Raojinshenyi}} (front view)

File:Mawangdui Painted Figurines (10112638664).jpg|alt=|{{Transliteration|zh|Raojinshenyi}} with narrow sleeves, {{Transliteration|zh|Mawangdui}} tomb, Western Han dynasty

The front opening of the {{Transliteration|zh|zhijupao}} would fall straight down instead of having a curving front.

File:直裾素纱襌衣, 2018-09-28.jpg|alt=|Zhijusushadanyi with broad and loose straight sleeves, Mawangdui tomb, Western Han dynasty

File:Han Yang Ling (zhijupao).JPG|alt=|Zhijupao, tomb of Han Yang Ling, Western Han dynasty

The {{Transliteration|zh|shenyi}} in later dynasties directly descended from the {{Transliteration|zh|shenyi}} worn in earlier dynasties The {{Transliteration|zh|shenyi}} was originally made of ramie cultivated in China. Ramie fabric needs to be bleached and produced 45 to 60 centimetre wide textile.{{Citation needed|date=May 2022}}

Similarly to the {{Transliteration|zh|shenyi}} worn from Zhou to Han dynasties, the shenyi designed in Song dynasty followed the same principles. The yi (衣, blouse) and chang (裳, skirt) of the shenyi is sewn together. The upper part is made up of 4 panels of ramie fabric, representing four seasons of a year. 2 panels are fold and sewn to cover the upper body. Another 2 panels of ramie fabric are sewn onto each side of the yi as two sleeves. The lower part is made up of 12 panels of fabric sewn together (十二片縫合), representing 12 months a year. Its sleeves are wide with black cuff. It is also tied with a wide belt called dadai (大帶) is tied in the front. According to the Japanese scholar Riken Nakai's shenyi template, there are four design features of the Shenyi dressing: upper and lower connections, square collar, length to the ankle, and additional coverage. In the Song dynasty, the shenyi was made with white fabric.

File:Matteo Ricci 2.jpg

File:An artist's great-granduncle, Ming Dynasty2.JPG

File:Imperial Encyclopaedia - Ceremonial Usages - pic351 - 大帶.png|Illustration of dadai belt, from the Chinese encyclopedia Gujin Tushu Jicheng, section "Ceremonial Usages"

The Diyi was a set of attire which was worn as ceremonial clothing; a shenyi was also part of the diyi.

{{See also|Panling Lanshan|Hakchangui|Terlig|label 1=Nansam|label 3=cheollik}}

In Korea, the shenyi is called simui ({{Korean|hangul=심의|hanja=深衣|rr=}}).{{Cite journal|last1=Nam|first1=Min-yi|last2=Han|first2=Myung-Sook|date=2000|title=A Study on the Items and Shapes of Korean Shrouds|url=http://www.koreascience.or.kr/article/JAKO200011920805632.page|journal=The International Journal of Costume Culture|volume=3|issue=2|pages=100–123}} It was introduced from China in the middle of Goryeo; however, the exact date of its introduction is unknown. The simui was worn as an outer garment by the seonbi.{{Cite book|last=Lee|first=Samuel Songhoon|url=http://worldcat.org/oclc/871061483|title=Hanbok : Timeless fashion tradition|publisher=Seoul, Korea : Seoul Selection|year=2013|isbn=978-89-97639-41-0|location=Seoul|pages=58–59|oclc=871061483}} The seonbi in Joseon imitated the clothing attire designed by Zhu Xi, i.e. the shenyi and the literati hat.{{Cite book|last=Yunesŭk'o Han'guk Wiwŏnhoe|url=https://books.google.com/books?id=BNckre8IrQcC&q=simui|title=Korea Journal|publisher=Korean National Commission for UNESCO|year=2005|volume=45|pages=125}} The seonbi, who valued the simui greatly, embraced it as a symbol of Confucian civilization, and continued to publish treatise on the simui starting from the sixteenth century AD. The simui also influenced other clothing, such as the cheollik, the nansam, and hakchangui.

The simui is white and in terms of design, it has wide sleeves and is composed on an upper and lower part which is attached together (衣裳連衣; Uisangyeonui) at the waistline; the lower part has 12 panels which represents 12 months. It is a high-waist robe and a belt (大帶; dadae) is tied to the simui. There were also various forms of simui which developed in the Joseon.

File:Joseon-Portrait of Seo Jik-su.jpg|Korean Confucian scholar Seo Jik-su

||Korean Confucian scholar {{ill|Jeong Yeo-chang|ko|정여창 (1450년)}}

File:Yun Jeung.jpg|Korean Confucian scholar Yun Jeung

File:Korea-National.Treasure-110-Yi.Jehyung-portrait-NMK.jpg|Korean Confucian scholar Yi Che-hyŏn

File:Korea-Portrait of Song Gab-jo Joseon.png|Korean Confucian scholar Song Si-yŏl

File:Park Ji-won.jpg|Korean Confucian scholar Park Ji-won

File:Korea-Portrait of Kwon Sangha-Joseon.jpg|Korean Confucian scholar Kwon Sang-ha

File:Heo Mok 2.jpg|Korean Confucian scholar Heo Mok

File:Kim Jong-jik.jpg|Korean Confucian scholar Kim Chong-jik

File:Joseon-Portrait of Heungseon Daewongun-02.jpg|Heungseon Daewongun

{{See also|Edo neo-Confucianism}}

The early Tokugawa period in Japan, some Japanese scholars, such as Seika Fujiwara and Hayashi Razan, who self-proclaimed themselves as followers of Zhu Xi wore the Confucian {{Transliteration|zh|shenyi}} and gave lectures in it.

File:A portrait of Fujiwara Seika 藤原惺窩像.jpg, an Edo Confucian scholar, in the Confucian {{Transliteration|zh|shenyi}} and {{Transliteration|zh|fujin}}]]

Seika Fujiwara, was usually perceived as the patriarch of the Japanese Neo-Confucian movement during the Tokugawa period.{{Cite book |last=McCullen |first=James |url=http://www.worldcat.org/oclc/1290719734 |title=The Worship of Confucius in Japan |publisher=Brill |year=2021 |isbn=9781684175994 |chapter=Chapter 8 Confucian Spectacle in Edo Hayashi Razan and Cultural display |oclc=1290719734}}{{Rp|page=167}} Seika used to be a Buddhist monk before turning to ConfucianismConfucianism and probably renounced Buddhism in the year 1594.{{Rp|page=167}}File:Razan Hayashi.jpg, an Edo Confucian scholar, wearing the Confucian {{Transliteration|zh|shenyi}} and {{Transliteration|zh|fujin}}]]

According to his biographer and follower, Hayashi Razan, Seika even appeared in front of Tokugawa Ieyasu in 1600 dressed in the Chinese-style Confucian {{Transliteration|zh|shenyi}} and {{Transliteration|zh|fujin}} which were prescribed for rituals by Zhu Xi;{{Rp|page=171}} this event also marked the beginning of the popularity of Confucianism in Japan.{{Cite book |last1=Köck |first1=Stephan |title=Religion, Power, and the Rise of Shinto in Early Modern Japan |last2=Scheid |first2=Bernhard |last3=Pickl-Kolaczia |first3=Brigitte |publisher=Bloomsbury Publishing |year=2021 |isbn=9781350181076}}{{Rp|page=104}} {{-}}

{{Unreferenced section|date=June 2022}}

In the Le dynasty, there were some ancient statues left behind, showing Confucian scholars wearing shenyi. But shenyi was not only worn by Confucian scholars; it was also commoners. Until the Nguyen dynasty, shenyi was still seen in a number of photos.

• Daopao
• Paofu
• Tieli
• Zhiduo

• Hanfu
• List of Hanfu
• Panling lanshan

{{Reflist|group=note}}

{{Reflist}}

{{-}}

{{Types of Han Chinese clothing}}

Category:Chinese traditional clothing