Based on pre-Han literary and archeological evidence, this article examines the political and social significance of the gate in ancient China. The gate, or door, served as a spacial connection, a division between communities, and as a social symbol. The gate was one of the most concrete divisions among what were known in ancient China as the "seven structures" (ch'i-she). The seven structures marked spacial divisions from within the most intimate chamber, to the larger hall in front of it, the courtyard, the gate of the family compound, the alley in front of the house, the nearest large avenue, and finally teh surrounding countryside. Within this clearly demarcated, layered universe, in which the "inner" is carefully distinguished from the "outer," each door was at once a barrier and an entry. Hence the door was an important device for both spacial and social control--in short, state policy concerning the opening and closing of gates reflected certain social realities. Corresponding to these clear demarcations of space, were clear demarcations of social groups. The gates of the home, the village, and the city represented the boundaries among families, communities, and the state. Gates clearly reflected social divisions between public and private, superior and inferior, relative and stranger, Chinese and non-Chinese. Politically, palace gates and the gates of official offices were symbols of military and political power. Official proclamations, administration of punishment and reward, and education of the literati all involved passage though or gathering around gates. These are all related to the gate as a public passage and gathering site. Divisions of social class are also manifest in gates. "Gate and door" (men-hu) was a synonym for family: the ancient noble family was known as a "Gate", wile the family of a commoner was known as a "Door". In this way the distinction between a gate and a door marked the division between those of high and low status. Although this situation gradually changed after the Warring States period, the significance of the superiority of the gate over the door remained. The size and color of the gate was also assigned symbolic significance indicating social status. For this reason, expressions such as "a high, large door", "a vermilion gate", and a "vermilion door" were all used as metaphors for families of high social status. In the network of human relations, the door was a key marker of boundaries. The gate to the family house makred the division between the family and society, and was at the same time the point at which the two met. Within the home, the door to the inner quarters marked a division between male and female. As a part of funerary rituals, mourners away from home were to weep at the "gate of the state", at the family gate, or on reaching the family gate. During the mourning rituals, distinctions were drawn between weeping within and without the door of the inner chambers, the gate of the temple, and the city gate, reflecting distinctions in social relations. Variously perceived as an emblem of political power, social class, the village, family, and individual, the gate was rich in symbolic significance. Hence, when the Wei were defeated by the Ti, the survivors quickly erected a new gate, and when attacking a rival stage during the Spring and Autumn period, armies usually assaulted and burned the city gate. Further, the ancient custom of "paying respects before gates and bowing before pavilions" (shih-men pai-cheh), the punishment for those who "climbed over closed gates or smashed the bolt of a gate" (fan-men chan-kuan), as well as ancient interpretations of disasters that befell gates, all discolse that, more than a simple architectural device, the gate was invested with profound political, social, and cultural significance, and was closely related to social-political structure as well as the rituals and customs of everyday life.