#历史开讲 #
There are two types of official worship: shrines that are clearly defined or meet the criteria of the "ritual law", but are not included in the ceremony. Although the Ming Dynasty Ancestral Hall is not officially included in the ceremony, it meets the standard of "sacrifice law". From this point of view, the ancestral hall belongs to the right worship, so it has also become a supplement to the shrine system of local figures in the Ming Dynasty.
The ancestral shrine system of local figures led by the Ming and Qing dynasties was an important part of promoting the country's political and religious philosophy, and was the first to be named eunuchs and village sages. Mingren Pan Gao said in the "Zheng Ceremonial Ceremony": "Famous eunuchs and village sages have shrines, although they are not the rank of the ceremony, but the ritual texts are also coordinated." ”
The reason lies in the social indoctrination role of village sages and famous palaces "who can show loyalty, rely on virtue, and maintain wind education". It also includes the worship of gods with the attributes of a personal god and the people of the previous and current dynasties. It is mainly carried out with local temples as the center, including the Xiangxian Temple, the Famous Eunuch Temple, the Zhongyi Filial Piety Temple, the Jiexian Shrine and some Township Sage Shrines, etc., which are all officially recognized as the ancestors and heroes of the former and current dynasties, relying on official funding.
The Ming Dynasty's regulations on the worship of local figures began in the early Ming Dynasty. In the first year of Hongwu (1368), Zhu Yuanzhang ordered Xiaqun County in Zhongshu Province to "visit the gods, famous mountains and rivers, holy emperors and kings, loyal ministers and martyrs, and all those who have made meritorious contributions to the country and benefited the people, and have heard of them and are written in the "Rituals". "The Tianxia School built the Pantheon, the left worship the sage pastor, the right worship the village sage, and the Spring and Autumn Mid-Moon attached to the Temple of Confucius. Henceforth, "whoever is in his place and has political deeds that benefit the people is called a courtier; Those who are born in the place and have learned virtue and practice in the world are called country sages."
In the third year of Hongwu (1370), he sent an edict to the provincial ministers: "The people, the foundation of the country, have been decided today, but the number of people has not been verified." Therefore, the household department set up the household registration and household post, and the township, dingkou, and name of each book household, and compiled it with the font number as a survey, and used the half-printed record to record it, and the book was hidden in the ministry, and the post was given to the people, and it was still ordered that the number of the commander to record the registration of his household registration was heard and heard. ”
It can be seen that the strict household registration system in the early Ming Dynasty, as well as the former Yuan's contempt for the imperial examination, weakened the mobility of the scholar class, but catalyzed the local identity of the scholar class. As a result, the self-attributes of the Ming Dynasty gradually became prominent, and the Pantheon was divided into a famous eunuch shrine and a village shrine, and the sense of regional belonging was further strengthened.
Judging from the object of worship of the shrine, the shrine belongs to the shrine of local figures. The construction of famous palaces, village shrines, and shrines is to praise the achievements of the sages and officials, and has the motivation to motivate subsequent officials to "have a position with the wind". These temple masters are practitioners of Confucian concepts such as "benevolence, righteousness, etiquette, wisdom", the model of virtue, and loyalty and filial piety. At the same time, the famous eunuchs and village sages were determined to be different, and the ancestral halls were excited, making up for the lack of local officials who could not achieve the "birth and honor" of local officials, and they together constituted the local character shrine system. At the same time, the ancestral hall has become an important basis for local officials to enter the village shrine and the famous palace. Looking through Fang Zhi, many of the officials who were erected in the temple before their deaths, most of them were included in the local palaces and village shrines after their deaths.
In addition, the official colors such as the shrine of the social shrine and the shrine of loyal ministers in the national worship deities are strong, and it is easy to disconnect from the local people's beliefs, and even the rituals have a marginalized trend in the local people's beliefs, and gradually decline in local prayers. However, the shrine has a sense of geographical closeness, and with the word of mouth of the local society, it has won the support of the people's faith power and has become a real local shrine. Therefore, the system of the ancestral hall is not so much a bottom-up creation as it is an orderly use of the concept of Zhu Zixue, so as to gain a place in the national sacrificial system and become an important supplement to the shrine of local figures.
Mingren also believes that the shrine belongs to a private shrine, "The former Zhou Lianghan Shi Min was in the east gate for the establishment of the temple, Zhou did not dare to take office, changed to Zilai Pavilion, and Xiao Wenchang statue in the middle, its foundation Sanfeng Temple monks offered, later Ren Yin Zhiyi with magnanimity to gain one or two hearts, is to change the temple Yin, and Qian Wenchang statue in the palace of learning, but actually for the Buddha statue, Yin Te is only attached to the lord, Yu both built the temple is to discuss the move of the Buddha statue to the old pavilion empty ancestral hall as a beloved, the public knows that the county Dai Boring below all meritorious places, from the public discussion, the establishment of the lord with the intention of saving the people's loyalty, but Dai Boring is really suitable to enter the famous eunuch, It's not just a private shrine. ”
Although the famous palace temple and the village sage shrine are distinguished from the life temple, it only attributes the birth shrine to the private shrine, and does not refer to it as an obscene shrine of troubled customs. "Zhengde Jiwei, Qiu Yu Ren Dingyuan general, chasing thieves, Dingyuan has all lived, the people are virtuous, the construction of the life shrine has not been successful, from the name of the palace." It can be seen that although the status of the Shengxian Shrine and the Famous Eunuch Shrine and the Xiangxian Shrine are different, they are homogeneous.
The ancestral hall is homogeneous with the famous palace and the village temple, why is it not valued by the famous palace and the village sage temple? First, the shrine is sacrificed to the living, which goes against the Confucian "blood food theory". Second: the previous dynasty never included the shrine in the official ceremony, and the Ming dynasty continued the traditions of previous dynasties. Third, the shrine is a sacrifice for living officials, and this kind of "idolatry" of living people is easy to form a competition among officialdom. Fourth, the purpose of establishing village shrines and famous palaces at the local level is to "show the position with the wind" and set up at the local level as a "model of characters" of the central and official authorities.
Although it belongs to the worship of courtiers, the scope of influence is limited, and the role of morality and education is smaller than that of the village temple and the famous palace. The local shrine system and the national sacrifice system are mutually exemplary, and they are both policies of the imperial court to indoctrinate and guide the people. Famous palaces, village shrines, and life shrines each have their own emphasis, complement each other, and constitute a commendation for the township and state sages and an incentive for backward officials.
The Ming Dynasty Ancestral Hall hovers between righteousness and obscenity, and there may be friction between them and the actual regime, legal system, ethics and morality. But it was not enough to cause the local government or the imperial court to order a crackdown. At the same time, the spiritual degree of the shrine and the strength of the community of believers did not allow it to enter the ceremonies or obtain the canonization. The ancestral temple eventually flourished because of merit and spirituality, or ended due to the death of an official and the decline of spirit.
Although the owner of the shrine and the purpose of its establishment are consistent with Confucian ethics, are local self-expressions, and have won the acquiescence of the state at the level of characters and gods, they have never been included in the state ceremony. It is precisely because of this embarrassing position that it is both encouraged and unable to obtain actual legal protection, the shrine is in the middle ground between the right worship and the obscene one. Sometimes, the shrine even tries to move closer to the "orthodox worship" that represents the orthodox label of the dynasty.