The reason why the Qing Dynasty guards had such a high grade can be summarized in four main ways: the Manchu elite, the sons of the nobles, the martial arts and the sons and nephews of the Manchurian ministers. Through strict selection, the Qing court eventually created a true elite of the elite.
First of all, the Manchurian elite was the main source of guards in the Qing Dynasty. Since the twelfth year of Shunzhi, the Qing court has clearly stipulated that the selection of guards is limited to "those who are capable of the children of Manchuria and Mongolia in the Three Banners". This means that in the entire Eight Banners Army, only the two most noble Manchurian elites, the two yellow flags and the white flags, are eligible to enter the guard sequence.
What's more critical is that even the children of Shangsanqi must meet the standards of "capable". The so-called "capable people" actually refer to those officers who stand out from the three elite battalions of the escort army, the pro-army, and the forward. These three battalions are the best of the Eight Banners, and they are not only superior in force, but also in terms of military talent. It can be said that these Manchurian elites are undoubtedly the best representatives of the Qing court guards.
Such selection criteria have undoubtedly greatly narrowed the channels for entering the guards. Not only did most of the children from the Eight Banners Army, but even the children of the Three Banners had to pass the assessments before they could be selected into this elite army. This can't help but remind people that if an ordinary person wants to enter the guard, I'm afraid it will be even more difficult.
But it was this strict selection that allowed the Qing Dynasty guards to become a true leader. Not only did they reach the pinnacle of force and bravery, but they were also far superior in military resourcefulness and discipline. It can be said that these Manchurian elites are undoubtedly the elite of the elite of Qing Dynasty society, and they deservedly became the backbone of the imperial guard.
Secondly, the Qing Dynasty also established a special system in which the sons of the nobles acted as guards. According to the regulations, all the children of the Manchurian hereditary title can be directly promoted to the corresponding rank of guards as long as their title level reaches a certain standard. For example, a person who attacks a duke can serve as a first-class guard, a marquis attacker can serve as a second-class guard, and a man who attacks a son and above can serve as a third-class guard.
These sons and daughters of Manchurian nobles, with their outstanding family background and social status, can naturally directly obtain such a high level of guards, without going through strict layers of screening. In fact, this not only reflected the special favor of the Qing court for the Manchurian nobles, but also provided them with a channel to enter the imperial guard.
It is worth noting that this practice of ranking seniority based on birth was commonplace in the Qing Dynasty. For example, in the Eight Banners system, the children of the upper three banners are regarded as the most noble, while the lower five banners are considered to be in the lower position. For example, in the appointment of civil and military officials, the Manchurians were often superior to the Han Chinese. This reflects the Qing ruling group's special preference for the Manchurian aristocracy, as well as its consistent strategy of consolidating Manchu and Mongolian rule.
Through this system, the Qing court not only ensured that the sons of the Manchurian nobles could enter the ranks of the guards, but also provided a stage for these prominent families to show their status and influence. For the Manchurian aristocracy, being able to become a guard is undoubtedly a great honor, and it is also a direct reflection of their family strength.
This system not only reflected the hierarchical concept of Qing society, but also reflected the special favor of the Qing court to the Manchurian aristocracy. It can be said that it is precisely with this preference that the sons of the Manchurian nobles were able to enter the guard sequence without difficulty and enjoy such a high taste and status.
In addition, the Qing court also set a precedent for Han Wujin soldiers to serve as guards. Since the twelfth year of Shunzhi, the Qing court began to select the best guards from the Jinshi of the Chinese-style martial arts. Specifically, the first place in the first class can be directly promoted to the first class guard, the second and third place will be the second class guard, the top ten in the second class will be awarded the third class guard, and the top sixteen in the third class will serve as the blue feather guard.
Although the rank of these Han warriors was slightly inferior to that of the Manchu and Mongolian elites and the sons of the nobles, they were enough to be selected into the ranks of the Qing Dynasty guards. This not only reflects the Qing court's tolerance for the Han people, but also highlights the status and influence of Chinese martial arts in the Qing Dynasty.
The reason why the Chinese-style Wuke Jinshi was able to enter the guard sequence was closely related to the political considerations of the Qing court. As a traditional imperial examination system of the Han Chinese, the Chinese-style martial arts were retained in the Qing Dynasty and gradually played its role. The Qing court may have wanted to select Wu Jinshi to serve as guards, on the one hand, to highlight the Han people's military talents, and on the other hand, to enhance the Han people's sense of identity with the Qing Dynasty.
This practice undoubtedly opened up the channels for Han people to enter the guards to a certain extent, but on the whole, their proportion was still much lower than that of the Manchu and Mongolian elites and the sons of the nobles. It can be said that the Qing court's tolerance of the Han people stemmed more from political needs than from the real trust and attention of these Jinshi.
Finally, it is also a major feature that the sons and nephews of the Manchurian ministers entered the guard sequence through the way of "shadow birth". All the sons and nephews of the civil servants of the Eight Banners of Manchuria who are above the third rank and above the second rank of the martial arts can be included in the selection of guards as long as they are at least 18 years old, and they will be selected by the emperor himself.
Although the children of these Manchurian ministers may not be outstanding, they are also very likely to win the honor of guards by virtue of their prominent position in the family. This was not only a special consideration for the Manchurian aristocracy, but also a means for the Qing court to consolidate Manchu and Mongolian rule.
As a major feature of Qing Dynasty society, "Yin Sheng" reflects the importance of family status to personal development. This practice of obtaining special treatment through family background is not only found in the selection of guards, but also in other official appointments. This reflects that the concept of social hierarchy in the Qing Dynasty was still deep-rooted, and the power of the gate valve was still prominent.
Through the above four ways, the Qing Dynasty finally created a noble character and excellent quality guard elite. Whether it was the elite soldiers of Manmeng Yihe, or the sons and daughters of the nobles and the warriors, or the sons and nephews of the Manchurian ministers, they were all leaders of the society at that time without exception. They are outstanding in terms of identity, status, and talent, and naturally deserve such a high degree of trust and favor from the Qing court.
It was with such strict selection criteria that the Qing Dynasty was able to cultivate a truly worthy royal guard. These guards were not only distinguished in their military and military prowess, but also in their character and loyalty. They were not only the iron horsemen who defended the imperial power, but also the "stars" who showed the image of the Qing court, and could be called the leaders of the Qing Dynasty social elite.
It can be said that it is this high-quality guard team that has achieved the prestige and honor of the Qing Dynasty royal guards. They are not only an important support for the long-term stability of the Qing Dynasty, but also the epitome of ideals in the hearts of many ordinary people.
For example, these guards are all majestic and heroic. Their well-trained military exercises and celebrations are revered and revered. At the same time, they are cautious and well-behaved, showing a unique aristocratic demeanor.
This high degree of status and character cultivation naturally makes ordinary people envious. For those guards who are as guarded as jade, loyal and patriotic, they are the embodiment of the beautiful concept of society. It can be said that these guards are not only the iron wall of the Qing Dynasty, but also the spiritual sustenance of the general public.
Of course, this strict selection system has also brought huge obstacles to the entry of the general public. For most people, such a high grade does mean "not chosen". However, this just reflects the great importance that the Qing court attached to the guards and the special positioning of this team.
As the elite troops of the Qing Dynasty royal family, the guards shouldered vital political and military tasks. They must not only become the impregnable walls of imperial power, but also the spokesmen of the image of the Qing court. That's why the Qing court controlled the selection of guards so strictly, ensuring that this team was composed of the best elite talents.
It is undeniable that this harsh selection standard also brought certain drawbacks to the Qing court. Due to the relatively fixed channels for the elite and noble children of Manchuria, it is difficult to emerge more outstanding talents from the people. To a certain extent, this may lead to the conservative and self-contained nature of the guard community.
For example, these guards tend to be less receptive to new things and have a hard time adapting to the constant changes in society. At the same time, their ideology may also be limited to family interests and Manchu and Mongolian traditions, and it is difficult for them to show a broader vision. This will undoubtedly hinder the reform and innovation of the Qing court to a certain extent.
But on the whole, this selection system still achieved the goals of the Qing court very well. Through careful selection, the Qing Dynasty cultivated a team of high-quality, loyal and reliable guards, which made a significant contribution to the long-term stability of the Qing Dynasty. This system can be called a major achievement in the political and social management of the Qing Dynasty, and it is worth studying and remembering today.
Perhaps from a modern point of view, the selection criteria for Qing Dynasty guards were too harsh and biased. But it is undeniable that this strict requirement for the elite created an outstanding royal guard, bringing stability and light to the Qing Dynasty.
It can be said that this elite-based guard system concentrates on a major feature of political management in the Qing Dynasty. Through rigorous selection, the Qing court not only ensured the reliability of royal power, but also shaped an ideal social order. This was undoubtedly the best choice for the Qing Dynasty, which attached great importance to the concept of hierarchy and the tradition of origin.
Of course, there are certain limitations to this system. It is difficult to truly meet the expectations of the general public, and it is likely to lead to reduced social mobility and the entrenchment of established hierarchies. These disadvantages also show us that choosing any system requires weighing the pros and cons and balancing the needs of all aspects of society.
In general, the high grade of the Qing Dynasty guards reflects the special admiration and reliance of the Qing court on the elite. This system not only created an unparalleled imperial guard, but also became a landmark achievement of Qing political management. Although we live in a different era today, we can still draw useful historical wisdom from it and contribute to building a fairer and more just society.