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The sacred space in the transformation of the customs of the gifts
——The construction of the Zhuzi ancestral hall system
Author: Hexi (Postdoctoral Department of Philosophy in the Department of Taigongmen)
Source: “History of Chinese Philosophy” 2020 Issue 3
Time: Confucius was in the 25th year of the 25th year of the Gengzi Puyue on Jiwei
Zhu Zi compromised and benefited the family’s views, broke the limitations of the family, named the place where the ancestor worship was “Zhan Hall”, and took “Sima Family Books” as the blue version, combining the existing memorial hall form, and created the first ancestral hall system in “Family Gift”. The focus of the ancestral hall system of “Family Gifts” is “Sacrifice and Emperor Gaozu” and “Same House”. The ancestral hall is the place where the souls of the ancestors are and the sacred space of the clan. It is also the main body of the real social ethics. The Zhuzi ancestral hall system has improved the effectiveness of the family acquisition of Emperor Gaozu and the eldest son of Emperor Gaozu. And its position in the clan, the tree established the power of the clan and always kept the virtues and energy of the ancestors in the hearts of the sons.
Keywords: ances; sacrifices to the ancestors; distant places in the same room; sacred space
“Zuo Yu·Chenggong’s 18th Year” says: “The world’s events are only worship and military affairs.” Memorial is the most important gift in Confucian gifts, and it reflects the energy of the Confucian gift books and the principle that things are like things that are gone. The Tang and Song dynasties were the main period of the reform of Chinese tribute, and the memorial service system during this period also changed a lot. In the Tang Dynasty, the work of memorializing ancestors was often done in the family. By the early Song Dynasty, the revival of the Tang Dynasty had been in a long time. People no longer knew what kind of respect they should respect when they wanted to build a family. Therefore, since the beginning of the Song Dynasty, the discussions on the objects of memorial service and memorial sites of Song Confucian scholars have never been concluded, and there has never been any discussion on the subjects of various schools. Until the Southern Song Dynasty, Zhu Zi compromised on the views of his family when he compiled the “Family Gift”, breaking the limitations of the family’s components, and finally named the ancestor worship site “Zhan Hall”. Based on the concept of enhancing the opinions of his family, he used “Sima Family Book” as the blue version, combining the existing memorial site form, and established a new ancestral hall system in “Family Gift”, which was used in the dynasty since then.
1. The rise of the “ancestral hall”
The word “ancestral hall” was first seen by Wang Yi of the Han Dynasty”The Chapter of Chu Rule” said that when Qu Yuan exiled, he “seemed the ancestral halls of the former kings and the ancestral halls of the ministers and ministers”1. Since then, there have been many notes about the “ancestral halls”. There are two types of “ancestral halls” in Han Dynasty: one is built in a tomb for worshipping ancestors. As stated in “Han Book: Huo Guangjie”: “The soldiers of Sanhe River passed through the soil, set up a tomb and a ancestral hall, and set up three hundred gardens. The chief minister followed the same method.” The “tomb” and “ancestral hall” here are mentioned together, and it can be seen that this “ancestral hall” is built in a tomb for worshiping ancestors. Another type of “ancestral hall” is not specifically built in tombs, and is mostly used to pay homage to the predecessors. For example, “Han Shu Xun Li Jie” reads: “Wen Wen finally came to Sichuan, and officials built ancestral halls, but they did not pay homage to the end when they were old.” The “ancestral hall” established by officials in this area was not built in tombs. For example, “The History of Confucius’ Family” reads: “The tomb of Confucius is one mile away from the city, and the tomb is a hundred bricks. The tomb is ten steps from north to south, thirteen steps from west, one twelve feet high, one twelve feet high, and the tomb is built in front of the tomb. It is six feet in square and the ground is flat, and there is no ancestral hall.” When we arrived in Han, “Emperor Gao passed by and sacred it with Tailao. When the marquis and ministers arrived, they often said to the throne before taking office.” At this time, it was very long since Confucius was buried. The place where Emperor Gao established the ancestral temple may not be the tomb of Confucius’ original burial, but only to express his respect for his predecessors. The “ancestral hall” here is not a temple for the tomb. From these records, we can see that the “ancestral hall” in the two periods was very fashionable, but the effectiveness of the “ancestral hall” is not fixed.
Since Wei and Han, the system of family affairs in ancient rituals has gradually been restored, and the memorial activities of ancestors have also returned to the family affairs. In the Tang Dynasty, the ancestral temple was erected in front of the tomb, and the “ancestral hall” was mostly used to commemorate first and eliminate disasters and pray for blessings. “Old Tang Book·Taizong Benzi” reads: “I was the emperor of the old Tang Book·Taizong Benzi” reads: “I was loyal and wise.’I ordered the officer to seal the tomb, repair the ancestral hall, and put it on the ancestral temple to worship it for the young prison.” “Old Tang Book·Taizong Benzi” reads: “In the middle of the spring, when I was in Bozhou, I was lucky to Laojun, and I followed the ancestral hall and said, “Taishang Xuanyuan Emperor.” When I created the ancestral hall, I set up one clerk of the order, and changed Guyang County to Zhenyuan County. The surname of the county was specially repaid for one year.” From the above notes, it can be seen that the system of building a temple in front of the tomb was still alive at this time, but it was mostly used for tribute to the predecessors. There are still no new burials and entrusts tombs and sanctuaries. When Princess Yongchang died, Jingzhao Yin asked Emperor Jingzong to inform Emperor Jingzong of the system of the princess’ ancestral hall. Emperor Jingzong initially ordered the system of the previous dynasty to be reduced to half of the system of the previous dynasty. Li Jifu said that “the establishment of the ancestral hall is free of literature. When Emperor Dezong’s grace was released for a while, the matter was customary, and there was no agreement between people at that time.” Emperor Jingzong then enforced the system of the ancestral hall. (“Old Tang Book·Li Jifu Biography”) Since the reign of Emperor Xunzong, the rituals of erecting the temple in front of the tomb gradually dissipated.
After that, during the Five Dynasties, the rituals were deserted, and the revived family system of the Tang Dynasty was once again interrupted. When the Northern Song Dynasty was established, the social order gradually stabilized, and the system of the rituals was restored. In order to pay homage to ancestors, people began to explore suitable clan memorial services, butThe revived family registrar system in the Tang Dynasty had been slackening for a long time, and people no longer knew what kind of respect they should respect when they wanted to build a family. In the “Wen Lu Gong Monument” written for Wen Lu Bo, Sima Guang outlined the history of the family’s prosperity before the Renzong Dynasty of the Northern Song Dynasty, as well as the process of Wen Lu Bo’s construction of the family. From Sima Guang’s account, we can see that from the Northern Song Dynasty to the reign of Emperor Renzong, civil servants were still not happy to build family houses. The commemoration of ancestors was “a noble minister, and the ancestors were fed by the common people”. So much so that after Renzong ordered that “the civil servants establish family houses according to the old style”, they did not know what style the family house should be built, and the relevant departments and civil and military officials did not respond very well. Until Wen Yanbo submitted a petition to “establish Henan”, his “structure style” was still unrestrained. Wen Yanbo visited Du You’s home in Chang’an and built a family according to his style. 2 Although Wenshu Bo’s family was established, its system was not a universal law. According to the orders at that time, the establishment of a family was only the right to be a high-level official. Most scholars could only worship their ancestors. Therefore, many places with different names but clan memorial effects emerged from the needs of commemorating ancestors. After that, the Song Ting’s “Zhenghe Five Gifts New House” had detailed the system of the family, but due to the imperfection of the system for a long time, many places for worshiping ancestors with similar effects as those
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