1645年，顺治皇帝二年，北京张贴了一份通告，内容规定所有人必须遵守剃头留辫的风俗。这一规定由清朝政府颁布，涉及的核心人物包括顺治皇帝和清朝统治阶层。这一事件的重要背景是清朝入主中原，需要强制汉人遵守满族的风俗习惯，以示统治的权威和对汉人的控制。这一规定对中国的社会和文化产生了深远的影响，持续了267年，直到1911年清朝被推翻。
「保持冷靜，失去頭髮：統治267年的命令 | 神州 · 北京 03」是《神州大地》系列的一集。以下為本集影片的完整圖文轉錄，可逐字閱讀，也可前往影片頁觀看對應畫面。
順治二年
——1645年——北京的公告發出。從發布那一天起，
城內城外的人都有十天的時間剃光頭髮。
在通知下站着八个字，
它们的意思毫无疑问。
留脑子，失头发。
留头发，失脑子。
头发值多少钱?
前面的电影都是以可以在纸上画出来的东西为主。
墙壁。轴线。街道图纸。
条约的线条。
这一个是不同的。
这部电影中的东西在
任何地图上都找不到，也没有出现在任何条约中。
它出现在每个人身上，从出生到死亡。它持续了267年。
为了理解这一点，先从容易让人误解的地方开始：
辫子不是清朝的发明。
剃掉头顶前部，留下一根尾巴，是北方草原各民族共同的习俗。
乌桓人这样做。
鲜卑人、契丹人、女真人、蒙古人——他们都这样做。
原因是实用：长头发会在骑马时挂在东西上，戴上盔甲时会感到热辣。
还有一个信仰附着在这里。 在萨满教实践中，辫子
是灵魂休息的地方，是
一个人生命的一部分。如果一名士兵在
远离家乡去世，尸体无法运回家
，那么辫子会独自被送回
家，并以全礼仪进行埋葬。有一个名字
：shao xiao bian — "送回小辫子"。所以
剃头本身并不是问题。 清朝做的就是
把一种习俗变成法律。
这也不是一步到位的。1644年清朝占领北京时，下令了一次并在公开场合撤回，因为抵抗太强烈。在1645年它又重新下令，且更加严厉。 设定了一个期限:
全城内外的人都必须在十天之内
剃光头发。
每个省份，从当地收到通知之日起
十天内完成。
字里行间没有留下任何余地。
如果你想逃避，就抓住你头上的毛发
去辩护——一点也不会给你留情面。
提起这个事项在奏折中的人
会被处决而不予赦免。 从那一天起，头发不再是个人喜好问题，也不再是道德问题了。它变成了政治范畴。谁提出了那一第二道诏书？记载中只有一位：孙志锡。来自山东的明朝进士，在清朝统治后投降清朝，任职于朝廷。
当时法庭设在
两排，满洲人和汉人。
为了表明他的立场，孫頭剃了光，穿上滿洲服裝，走过去站在滿洲排里。他们见到一个汉人，拒绝他。
他回到汉人排里；
他们看了看满洲服装，也不让他。
站在两者之间，他要求摄政王
多尔衮批准重新颁发剃发令
。多尔衮同意了。十天的限期从此开始。 This passage rests on a
Qing author, Wang Jiazhen, and his Notes
from the Yantang — written by a man
of that generation, recording not only where
an order came from, but how it
grew out of one man''s humiliation.
A grudge, though, does not make a
policy. Something else put the edict back
on the table. The Qing had just
seated themselves in Beijing.
The frontier was not settled, and from
the throne it was not yet possible
to tell a subject from an enemy.
Hair, of all things, was a sign
that could be read at a glance.
If it is a sign, it has
to be inspectable. This passage is about
how it was inspected.
The legally defined style in the early
Qing was the coin-and-tail: the whole front
of the head shaved, a patch at
the crown the size of a copper
coin left to grow, plaited into a
thin tail that hung at the back,
no thicker than a rat''s.
That style was not left loose in
the telling. It had a measurable standard:
the patch that was left had to
pass through the square hole of a
copper coin.Overshooting could kill you.
In 1651 a commoner named Ding Quan was
beheaded because he had left his patch
too large, and the local official was
punished along with him.
Set the standard at the width of
a coin''s hole and the intention is
legible: what was wanted was not beauty,
it was recognisability. Stand in the street
and you can see at once who
shaved, who did not, and who left
too much.So why this shape?
Not because it was handsome, and not
because it was ugly — because it was
a mark of loyalty you could check
at a glance and measure with a
ruler. That is the design.
There is one more thing about this
style that few people know: the Qing
itself changed it.Early on, it was
the coin-and-tail. By the middle of the
dynasty the patch had grown to the
size of a palm and the tail
had thickened into the pig-tail.
In the last few decades the front
was shaved and the back combed into
a heavy braid — which is the hairstyle
you see in Qing palace dramas today.
The evidence for this is hard.
In 1793, the artists travelling with the Macartney
embassy drew Chinese men of the Qianlong
reign. What they drew is still the
coin-and-tail. Not the version on television.
So: one and the same ancestral rule,
three different hairstyles in two hundred and
sixty-seven years. The braid in those pictures
belongs only to the last few decades
of its life.
The order went out.
Resistance followed. This passage gives both sides.
The sharpest case was Jiangyin, a county
town in the south, on the Yangtze.
In the sixth intercalary month of 1645,
the magistrate of Jiangyin restated the order.
Local gentry knelt to ask that they
be allowed to keep their hair.
They were shouted out of the room.
The next day, a scholar named Xu
Yong and others swore an oath in
front of the Confucian temple: my head
may be cut, my hair will not
be shaved.The townspeople put the registrar,
Chen Mingyu, in charge of the walls.
They held eighty-one days.
Couplets written by people inside the town
have been preserved, and so have their
plainer words: rather a ghost with hair
than a man with a shaved head.
After eighty-one days, the town fell.
What happened after the walls broke has
to be written out in full,
with both sets of numbers.
The defenders'' own record says that in
eighty-one days they killed more than seventy-five
thousand Qing soldiers; that more than sixty-seven
thousand of their own died on and
around the walls; and that after the
town fell the killing went on for
ten days without pause until the city
was emptied, with more than one hundred
and seventy thousand killed and fifty-three people,
old and young, left alive.
Those numbers are as the defending side
recorded them. They are placed here as
they stand. Elsewhere in the south that
same year: Jiading, for shaving resistance,
was put to the sword three times.
Its death toll is given differently in
different accounts — thirty thousand in one,
more than ten thousand in another.
Both are listed. After Kunshan was taken,
fifty-three people remained.The northern record reads
differently. Han settlers in Liaodong who would
not shave their heads walked into the
Yalu River. Pursued, the accounts say the
bodies stopped the water.
And the man who had proposed the
order, Sun Zhixie, has his own ending
in these same years.
In the autumn of 1646, an armed
force under Xie Qian rose in Shandong.
Sun Zhixie had just gone home in
glory. The force took him.
The accounts say holes were pricked over
his body, bristles pushed into them,
and he was beheaded and left in
the open street. Later, Pu Songling wrote
a story in Strange Tales from a
Chinese Studio about a man who steals
a duck and grows duck feathers,
and only loses them when the owner
curses him. Some readers have connected it
to Sun Zhixie.All of this is
what people at the time wrote down.
It is set out here.
So when did the order stop?
At the end of 1910 the Qing
government''s Advisory Council passed a resolution to
cut the braid. In 1912 the Republican government
issued a policy on cutting braids and
changing dress; after the revolution the Hubei
military government listed the braid among the
charges against the Qing and banned it.
The most striking scene comes on the
twelfth of February, 1912 — the day the
last emperor abdicated.The final regent,
Zai Feng, went home, picked up a
pair of scissors and cut off his
own braid. To his stunned household he
said: from today, I am an ordinary
subject. Inside the Forbidden City, Puyi did
not cut his until 1919, when his Scottish
tutor Johnston talked him into it.
And when the cutting began, plenty of
people did not want to.
One reason: the fear that a man
without a braid would be beheaded by
the authorities. Some tucked their braids up
inside their hats to look shaved.
Two hundred and sixty-seven years, one order
to the end. But when the order
went, what it left behind stayed.
Ask an old Beijinger today why you
do not get a haircut in the
first month of the lunar year,
and you will usually get one sentence:
a haircut in the first month kills
your mother''s brother. The most widely circulated
explanation is a pun: "kills your mother''s
brother" sounds like "thinking of the old."
Going a whole first month without a
haircut stands for going a whole year,
and the point was to remember the
previous dynasty and one''s ancestors.
The belief is superstitious.
It became a custom, and the custom
was handed down. One thing outlasted even
the custom, and it is still a
physical object in this city: the barber''s
carrying pole.To push the order through
quickly, the Qing court organised professional barbers and
issued them these poles.
A small cabinet hung at the back,
with a tall pole set upright and
the imperial notice — those who keep their
hair lose their heads — hung from it.
The carrying pole was red at one
end and blue-black at the other,
wrapped in leather: that was a beating
staff. There was an iron tool like
a large pair of tweezers, plucked to
make a ringing note, used together with
the shout of the eight characters from
the notice.Beyond the matting sheds set
up in the city, where passers-by were
made to go in and be shaved,
men were sent house to house through
the capital region to check.
You do not hear that ringing note
at the barber''s any more.
But next spring, when you hear those
five characters about the first month,
you can know where they came from.
They came out of a notice posted
in 1645, and they have walked three hundred
and eighty years into the way people
talk today.
One braid, for two hundred and sixty-seven
years.What it did best was not
to force everyone to wear the same
hair. It was to make obedience into
something visible, measurable, and shared out among
neighbours. It did not ask you to
agree. It asked you to comply.
And it ended simply: the order was
gone, and what was left was a
sentence. But the modern story of this
city is not finished.
With the braid cut, Beijing faced a
harder question — how does a three-thousand-year-old capital
become a modern one?
This is our reading, not the record
itself. The full transcript is at sylogs.com.
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