In the summer of the year 487, Secretary Sun Huiwei presented a memorial to the emperor, stating: "I have heard that there is nothing more important in state affairs than ancestor worship, and among these rituals, the most solemn are the Di and Xie sacrifices. These ceremonies are meant to express respect for our ancestors, to honor their merits, and to seek their blessings. At the same time, we must strictly follow the patriarchal system to determine the order and hierarchy of the sacrifices, ensuring that we are sincere in our hearts and reverent in our actions. Therefore, only a wise monarch can establish such a system as a model for nation-building; Confucius organized and standardized this, becoming the guideline for future generations. The Qin dynasty burned the Book of Songs and the Book of Documents, causing many texts to disappear. After the establishment of the Han dynasty, people collected the remaining literature and compiled some incomplete texts; the works of Kong Anguo and others only compiled the sections pertaining to noble sacrifices. The rituals for emperors and feudal lords to worship at their ancestral temples and perform the Di and Xie sacrifices have been lost. Although there are records in 'Qu Tai Ji' and those by Dai Sheng, most only document the procedures and quantities of offerings, with insufficient detailed descriptions of the specific ritual steps and the specifications of the offerings. Currently, our only references are the 'Rites of Zhou: Royal System' and the 'Spring and Autumn Annals: Gongyang Commentary.' We carefully study these two books to explore their meanings. Other classics and biographies, although occasionally containing scattered records, do not provide sufficient material to establish the norms for these rituals. Thus, the renowned scholars of the Han dynasty and the prominent scholars of the Wei and Jin dynasties relied on these two books to formulate the regulations of the court. However, their interpretations differ in depth and detail, leading to significant differences in understanding the meanings within the same texts."
"Your Majesty, you possess both virtue and talent, unparalleled wisdom, and the world is currently at peace. You have achieved great success and inherited the aspirations of your predecessor, continuing to create a prosperous era. The ancestral rites and the great ancestral rites are important national events and grand ceremonies of the court, which the late emperor valued highly and which Your Majesty has always wished to fulfill. I have heard that the Ministry of Rites has just been established and is preparing to hold sacrifices at the ancestral temple. I humbly offer my thoughts. I have carefully reviewed the 'Rites of Zhou, Kingly Regulations,' which records: 'The Son of Heaven holds the Zhiyi, Xuzhi, Xuchang, and Xuzheng ceremonies.' Zheng Xuan explained: 'After the funeral of the Son of Heaven or the vassal lords, the spirit tablets of the deceased are gathered at the ancestral temple for a ritual known as the ancestral sacrifice. Later, this became a regular sacrificial activity.' 'The ritual of Lu is that after a three-year mourning period, the ancestral rites are held at the ancestral temple; the following spring, the great ancestral rites are held at various temples, and thereafter, every five years, two Yin rites are held, one ancestral rite, and one great ancestral rite.' The 'Annals of the Gongyang Commentary on the Spring and Autumn Annals' records in the second year of Duke Wen of Lu: 'In the eighth month of Dingmao, a major event was held at the ancestral temple.' The record states: 'What is this major event? It is the great ancestral rites. What are the great ancestral rites? It is a combined sacrifice. The spirit tablets from the destroyed temples are displayed in front of the ancestral temple; the spirit tablets of the temples that have not been destroyed are all placed together and sacrificed together with the ancestral temple. Two Yin rites are held every five years.' He Xiu explained: 'To display means to place the spirit tablets in front of the ancestral temple. The ancestral temple faces east, the Zhao shrine faces south, and the Mu shrine faces north, with the rest of the ancestors arranged according to generations. The father's shrine is referred to as the Zhao shrine, and the son's shrine as the Mu shrine.' He also said: 'Yin means grand, referring to the ancestral rites held every three years and the great ancestral rites held every five years. The difference between the ancestral rites and the great ancestral rites is that the ancestral rites honor the meritorious officials. The great ancestral rites are a combined sacrifice, while the ancestral rites are a careful and thorough sacrifice without omissions.' Through interpreting the 'Gongyang Commentary' and the 'Rites of Zhou,' we can grasp the essence of the ancestral rites. This reflects the proper rituals and the ancient traditions."
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"I have consulted the historical records of the Wei Kingdom again. Emperor Ming of Wei passed away in the first month of the third year of the Jingchu era. It was not until the fifth month of the fifth year that the grand mourning ceremony was held, after a span of twenty-five months. The Grand Minister of Ceremonies, Kong Mei, and the Scholar Zhao Yi believed that the mourning period should end in the twenty-seventh month, and the sacrifice should take place in the fourth month of that year. The Regular Attendant, Wang Su, and the Scholar Yue Xiang believed that the mourning period should end in the auspicious month, and the sacrifice should be held in the second month of that year. Although Kong Mei and Wang Su had different opinions and the dates of the ceremonies were different, they both agreed on holding the sacrifice after the mourning period and the Chi ceremony in the spring of the second year. Your Majesty, in light of your profound filial piety, should follow the ritual system, adopt the opinions of Zheng Xuan, discard the opinions of Wang Su, and hold the grand sacrifice at the end of this month after the mourning period, and in mid-next month, all the offerings of the six ancestral temples should be concentrated in the temple of the ancestors for the ceremony. In the spring of the second year, the Chi ceremony ought to be conducted in all temples. From then on, the sacrifice should be held every five years. In ancient times, there were seasonal sacrifices, sacrifices, and seasonal sacrifices held simultaneously. The emperor would hold the sacrifice first and then the seasonal ceremony, while the vassals would hold the seasonal ceremony first and then the sacrifice. While this was appropriate in ancient times, it now appears overly cumbersome. Moreover, there are differences in the hierarchy of rituals and the importance and urgency of matters. Adapting to the changes of the times is what the sages follow. In the month of the sacrifice, the seasonal ceremonies should be reduced to simplify the sacrificial activities. However, since the grand ceremony has not been held for a long time, everyone's opinions may differ, and I don't think it's strange. Why? Because the mourning of the late emperor has ended, and the sacrifice and the Chi ceremony have just begun. The significance of the sacrifice and the Chi ceremony lies here. If we stop holding the sacrifice and the Chi ceremony and only hold the seasonal ceremony, there will be no precedent for the joint sacrifice of the seven generations of sage rulers, and the officials will not see the grand sacrificial ceremony. How can we promote the teachings of the sage and leave a model for future generations? Our dynasty follows the prosperity of the three generations, governing the world better than ever before. However, if such an important ceremony is missing, it would indeed be a significant regret! My knowledge is shallow, my insight is limited; I have merely read a few books and possess no profound insights. But I am bathed in the grace of the sage, remembering the vast grace of the emperor, so I dare to speak out, in the hope of being of assistance. I respectfully request that you consider my suggestion and delegate this matter to the ritual officials for the formulation of detailed procedures."
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The imperial edict has arrived, meaning: if one values rituals, one must follow ancient customs and there is no need for innovation. After all, the sages of old have followed these practices for generations, and these are rules passed down through generations. How could I dare to change them just because of my limited knowledge? Moreover, the sacrificial rituals are important national affairs, and the great scholars of previous dynasties have had varying opinions on this. This matter will be handed over to the Eight Seats of the Imperial Court, the Five Provinces, the Grand Ritual Office, and the Imperial Academy to discuss together, and then report the results.
In July, the ministers, including the Minister of Ceremonies and the King of Beihai, presented a memorial saying: We gathered everyone to discuss according to the imperial edict, and everyone unanimously believes that the adornments for the ritual of Di are customs inherited from previous generations, and the memorial from Emperor Hui also aligns with the old customs. Therefore, we suggest that we still follow the previous customs and hold a grand ceremony at the Qing Palace. Regarding the simplification of sacrifices, it does make sense. However, if we simplify the sacrifices, it will lower the standards of the sacrifices to the various states and affect the solemnity of timely sacrifices, making it difficult to simplify this matter. We suggest changing the sacrificial time to the second month (February) and then selecting an auspicious day to report back. The emperor approved the proposal.
On Renyin Day in November, the circular sacrificial altar was rebuilt south of the Yishui River. On Yimao Day, sacrificial ceremonies took place there.
In the first month of the fourth year of the Yanchang era, Emperor Shizong died and Emperor Suzong ascended the throne. On the day of Jiazi in the third month, the Minister of Works, Wang Cheng of Rencheng, and the Minister of Rites, Cui Liang, submitted a memorial stating: According to regulations, sacrificial ceremonies should be held in July every year to worship the ancestors. Although Emperor Shizong Xuanwu has already been enshrined in the ancestral temple, sacrificial ceremonies, such as the Chaochang ritual, are still held in another palace. Regarding the sacrificial ceremonies, they should adhere to ancient rituals. According to the records of the "Book of Rites," after the three-year mourning period, sacrificial ceremonies should be held to worship the ancestors; in the second year of spring, the Chidi ritual should be performed in the temples. Du Yu also stated that after the mourning period is over, the Chidi ritual should be held. After the death of Emperor Wu and Emperor Xuan's mother, the burial took place in the fourth year of June, the mourning period was lifted, and sacrifices were subsequently made according to the seasons, but the Chidi ritual was not performed at that time. Wang Su and Wei Dan both believed that sacrifices could be conducted after the mourning period was lifted, so sacrifices were conducted as scheduled. As for the Chidi ritual, it should follow ancient rituals. Gaotang Long shared the same opinion as Wang Su, so the Yin ritual was not performed at that time. We found in historical records that on the first day of April in the twenty-third year of Taihe, Emperor Xiaowen of Gaozu passed away, and in October of the same year, sacrifices were made to the temples. In the second year of Jingming, sacrificial ceremonies were held in the ancestral temple in July, and in the third year of spring, the Chidi ritual was held in the temples. In other words, sacrificial ceremonies were also held three years later. According to ancient rituals and the records of the Jin and Wei dynasties, as well as the example of the Jingming year, we believe that the sacrificial ceremony scheduled for July this year should be postponed, and Chidi and Chidi rituals should be held at the end of the year. The emperor said: The Ministry of Rites has referenced the classics, providing conclusive evidence; therefore, we shall proceed according to your recommendations.
In the second year of the Xiping era, on the Guiwei day of March, Yuan Duan, the Deputy Minister of Rites, submitted a memorial stating: "I have meticulously examined the 'Book of Rites' and the 'Ritual Laws.' It is recorded as follows: 'During the time of Yu Shun, in sacrifices, the Yellow Emperor was honored as the primary deity, Ku was the outskirts offering, Zhuanxu was the ancestral offering, and Yao was the clan offering. The Xia Dynasty followed the same practice, with the Yellow Emperor as the primary deity, Gun as the outskirts offering, Zhuanxu as the ancestral offering, and Yu as the clan offering. In the Yin Shang period, Ku was the primary deity, Ming was the outskirts offering, Qi was the ancestral offering, and Tang was the clan offering. In the Zhou Dynasty, Ku was the primary deity, Hou Ji was the outskirts offering, King Wen was the ancestral offering, and King Wu was the clan offering.' Zheng Xuan commented: 'The great sacrifice, outskirts offering, ancestral offering, and clan offering refer to the individuals honored during the sacrifices. From the era of Yu Shun onwards, there was a strong emphasis on virtue, and those honored during the sacrifices were all virtuous individuals. Starting from the Xia Dynasty, their surnames gradually replaced them.' Therefore, in the Zhou Dynasty, Ji was regarded as the founding ancestor, and Kings Wen and Wu as the two ancestral predecessors who inherited the throne. Until the fall of the Zhou Dynasty, this system of accompanying offerings remained intact. The 'Book of Rites' records that although Ku did not have a temple, he would still be honored during sacrifices. I have thoroughly examined the practices of our court; currently, we honor Emperor Taizu Daowu at the Round Mound altar, and Empress Dowager Liu at Fangze; Emperor Taizong Mingyuan is honored alongside the Supreme Deity, and Empress Mingmi Du is honored alongside the Earth Deity; we also honor Emperor Xianzhuan Wen at the rain sacrifice. The temple of Emperor Taizong Mingyuan has been destroyed, but the regulations for accompanying offerings to the Supreme Deity and Earth Deity are well established. The primary concerns of the state are sacrifices and warfare, and the accompanying offerings in temples hold great significance. I do not presume to make a decision unilaterally and request to convene all officials for discussion, and then report back to you."
The Empress Dowager Ling ordered, "Let it be approved." Therefore, Grand Preceptor and King Yong of Gaoyang, Grand Tutor, Duke of Lingshu, King Yi of Qinghe, Grand Protector, Duke of Lingsitu, King Huai of Guangping, Minister of Works and Duke of Lingshang, King Cheng of Rencheng, Palace Attendant and Director of the Palace Library Hu Guozhen, Palace Attendant and Director of the Imperial Library Cui Guang, and others gathered to discuss, stating that, "We believe that honoring virtue and recognizing achievements has been a tradition since ancient times. 'The Ancestral Rites of Jiao and Jic' is an excellent example of the Zhou Dynasty. We admire Emperor Taizu Taiwu, who established the foundation through his martial prowess, restored order and benefited the people, and his accomplishments were felt across the realm; therefore, he should be honored at the Southern Sacrifice. Emperor Xiaowen of the Gaozu Dynasty was wise and martial, established the new Wei Dynasty, enforced leniency in punishments and reduced executions, and his merits are as vast as the heavens and earth; therefore, he deserves to be honored in the Bright Hall." The Empress Dowager ordered, "Act according to your recommendations."
On a day in early July, the Minister of the Imperial Guard and General-in-Chief, Prince Xiao Zong of Jiangyang, submitted a memorial stating: "Starting from Emperor Taizu Daowu, I am already a great-great-grandson. However, the foundation established by Emperor Daowu is unparalleled, and his four ancestors and three fathers (referring to the three emperors: Taizu, Gaozu, and Shizong, and the fathers of Gaozu and Shizong) have the greatest contributions, deserving to share in the offerings to heaven and earth, with sacrifices unchanged for eternity. Yet, as his great-great-grandson, I cannot participate in the ancestral sacrifice rituals; despite the passing of seasons, I have no qualification to pay my respects. Now, outside the scope of the Seven Temples' sacrifices, not only is my ancestor's ancestral tablet excluded, but even according to the five ranks of kinship, I have not received the corresponding treatment. This contradicts historical records and goes against social norms. Why is this? The "Book of Rites" states that the hierarchy of ancestral sacrifices is higher, while that of clan relatives is lower. My great-grandfather was an emperor, yet my generation has not exceeded the stipulated norms, yet I am treated the same as ordinary commoners, with no qualification to honor my ancestors. This is too unfair, a rarity in history. In the past, Emperor Yao valued his nine clans, and the Zhou Dynasty also valued their own clan relatives, which allowed them to be as solid as a rock, resisting foreign invasions. Now, my relatives are neglected and excluded; how can the royal foundation be consolidated and the imperial clan be strengthened? I remember that Emperor Gaozu, Emperor Xiaowen, once decreed that the mourning system for great-grandfathers could be used to benefit their descendants, and this has continued without interruption to this day. Moreover, my great-grandfather was an emperor, yet I have no official title. I earnestly request the Emperor to consider this matter, grant widespread grace, so that the imperial favor may extend, and let the royal relatives receive the treatment they deserve. Please assign this matter to the court officials for thorough discussion and to establish a lasting standard." Empress Dowager Ling ordered: "Hand this matter over to the eight departments and the officials of rites to discuss together, and report back to me once they have deliberated."
Dr. Wang Senqi from Simen Elementary School discussed, "The 'Classic of Filial Piety' states: 'After offering sacrifices to Houji to match the heavens, and offering sacrifices to King Wen in the Hall of Light to match the Lord.' You see, the ancestral temples have not been relocated, to honor the foundation of the royal lineage; the ancestral temples have not been destroyed, to honor their enduring contributions. How can those distant relatives compare with the close relatives honored in the ancestral temple? Therefore, the 'Book of Rites: Marriage and Relationships' states: 'In ancient times, women should accept the teachings of the monarch in the palace three months before marriage, before the ancestral temple has been destroyed; after the ancestral temple is destroyed, they should accept teachings in the ancestral hall.' There is also a passage in 'The Son of King Wen': 'The grandchildren of the five ancestral temples, before the ancestral temple is destroyed, even when commoners marry or hold funerals, they must notify and attend the funeral, and cannot forget their family ties. If the family ties are not completely severed, but are treated the same as ordinary people, that would be utterly inappropriate!' Zheng Xuan commented: 'Reporting to the monarch. Saying four temples is actually five temples, because the deceased father is also treated as a nobleman of the initial enfeoffment.' Mr. Zheng Xuan differentiated between the four temples and the rituals, and his reasoning aligns with the principles of the two types of rituals. However, these four temples are all under the current court's jurisdiction and can partake in the sacrificial rites of their descendants. If the temple is destroyed and the mourning period has passed, how can that be compared to this situation? I would like to humbly express my opinion: I believe the four temples should serve as the standard."
Li Yan, a Doctor of the Imperial Academy, expressed his views, saying: "According to the records in the 'Records of Sacrifice': 'When there is an event at the Grand Ancestral Temple, all the illustrious and the respected must be present.' Zheng Xuan's commentary explains: 'The illustrious and respected are present, which means that all relatives of the same clan, including fathers and sons, must come.' The scale of the ancient sacrificial system was this significant, but now the court's ceremonial regulations limit the sacrifices to those within four generations. I find this a bit questionable. Why do I say this? For example, if the son of the founding emperor is still alive, he is a royal relative and of noble status, and can greet guests outside the temple gate, but cannot participate in the sacrificial ceremony, right? Thus, I propose that the sacrificial system be revised. There are relevant records in the 'Book of Rites.' The 'Book of Rites' states: 'The grandson of the five ancestral temples, if the ancestral temple has not been destroyed, is a commoner; he must be informed of marriages and must attend funerals.' The commentary explains: 'The five temples actually refer to four temples, which includes gentlemen who were granted titles by their ancestors.' Now that the temple of the founding emperor still exists, it is appropriate for his great-grandsons and great-great-grandsons to participate in the sacrifices, which is consistent with ancient records. Furthermore, the national definition of royal relatives is determined according to the great-grandsons of the emperor, without considering later situations. As for those who assist in the sacrifices, they must be of a similar generation to the emperor, which poses challenges for standardization. Lifespans vary, and the duration of dynasties also differs; how can we ensure consistency overall? Therefore, I believe that the sacrificial system of temples should be executed according to the regulations regarding relatives; descendants of ancestors should be allowed to participate in the sacrifices up to the generation of great-grandsons. This way, all descendants can participate in the sacrificial activities and respectfully fulfill the rites, which is much more reasonable. There should not be different treatments that lead to various contradictory regulations."
Dr. Li's point is that the current regulations for sacrificial rituals are too rigid, restricted to four generations, which pales in comparison to the broader scope of rituals in ancient times. He provided an example: if the founding emperor's son were still alive, he should rightfully participate in the rituals, but current regulations evidently do not allow for this, which is clearly unreasonable. He believes that the records in the "Book of Rites" should be referenced, allowing the founding emperor's great-grandsons and great-great-grandsons to take part in the rituals, which not only aligns with ancient practices but also addresses the issue of today's limited ritual scope. Furthermore, he believes that defining the family range based on the emperor's great-great-grandsons is challenging to apply consistently in practice, since lifespans and the lengths of dynasties can differ. Therefore, he suggests modifying the sacrificial system to enable descendants of ancestors to engage in the rituals as fully as possible, which would be more logical and prevent conflicts among different regulations.
The Imperial Attendant, Sikong, Minister of State, Prince of Rencheng Cheng, along with the Imperial Attendant and Left Minister of the Ministry of Rites Yuan Hui, jointly submitted a memorial stating: "We have carefully studied the opinions put forward by Yan and others. Although they are newly enfeoffed lords, the 'Rituals of Ancestral Sacrifice' states: 'During the sacrificial rites at the ancestral temple, all members of the clan are present, but each maintains their respective rank.' Zheng Xuan's commentary explains that the terms 'Zhao and Mu' refer to the attendance of fathers and sons from the same clan. This means that as long as the clan is not extinct, sacrifices should be made at the Four Temples. The presence of a continuous father-son relationship indicates that the titles associated with the Five Garments should be honored. There is no distinction between the Son of Heaven and the lords in inheriting the throne; matters of sacrifice and auspiciousness are only conducted at the Four Temples. Although the ancestral temple and the temple of the deceased still exist, as the kinship becomes more distant, there are no records of sacrificial rites, offerings, or memorials in the ceremonial records. This is because the ancestors have migrated upwards, making the kinship appear remote; as the clan migrates downwards, the significance of the Five Garments diminishes. Compared to the current emperor, King Jiangyang's lineage can be traced back three generations, and over several generations, the temple would need to be moved four times. Major matters of fortune and misfortune are not communicated, so how can one allow casual participation in the sacrifices? Emperor Gaozu, Emperor Xiaowen, was wise and enlightened, learning from ancient systems to govern the nation. The accompanying sacrifices were only to the Four Temples, and mourning was only to the fourth level of the Five Garments. This aligns with human sentiments and the rites system, making it hard to contradict. This is the tradition upheld by wise rulers across the ages, unchanged from ancient to modern times."
Tai Chang Shaoqing Yuandu raised a different opinion: "The 'Book of Rites: Sacrificial Laws' states that the Son of Heaven can establish seven temples, which are the Temple of the Ancestor, the Temple of the Royal Ancestor, the Temple of the Emperor Ancestor, the Temple of the Notable Ancestor, the Temple of the Grand Ancestor, and two distant temples called the Tiao Temples. The Temple of the Grand Ancestor is not moved due to its outstanding contributions, and the two Tiao Temples are preserved because of their great virtue. The relocation of temples mainly concerns the four temples. The 'Rituals' states that there are ten types of ethical relationships pertaining to sacrifices, with the sixth reflecting the proximity or distance of kinship. 'Sacrifices have a system of distinction between the close and the distant, which serves to differentiate the hierarchy of father and son, elder and younger, and the proximity of kinship to prevent confusion,' hence the ethical relationships. The annotation states: 'Both the close and the distant are present, all the sons of the same clan have come.' This refers to the sons present in the temple as a group, not the system of distinction itself. If a father has ten sons, they form a group; do there need to be multiple fathers for them to be considered a group? The 'Wen Wang Shizi' mentions, 'The grandson of the five temples, the ancestral temple has not been destroyed,' which may be referenced, but does not align with the court's discussions. If we follow their opinion, then not only the great-grandfather, the great-great-grandfather, and the great-great-great-grandfather, but all descendants of the temples must participate in the sacrifices, which lacks a clear basis; I believe the scope is excessively broad. We think that the views of Seng Qi and others should be considered."
The Empress Dowager spoke: "In the 'Marriage Regulations,' it is stated: 'This 'relatives' not only refers to the present but also includes ancestors up to five generations.' This means that family ties are important, and we should place even greater emphasis on kinship. The Grand Secretary has expanded the definition to include all descendants, which is overly broad and could lead to misunderstandings. It is more appropriate for a smaller group of officials to worship ancestors together! The ancestral temple has not been destroyed, yet great-grandchildren are not allowed to participate in the sacrifices, indicating that the relationships among the imperial family members have weakened, while those who are closely tied to the imperial family seem to have better relationships with ordinary officials. The rules of the previous dynasty were only just beginning to be established, and many aspects were not yet finalized. Now we need to establish comprehensive laws and regulations that will be passed down as guidelines for future generations. Yàn's suggestion is very reasonable. Let's follow his advice."
The Empress Dowager continued: "As you can see, the Grand Secretary's suggestion has set the scope too wide, which may lead to problems. Participating in the solemn act of worshipping ancestors requires a certain number of people; it cannot be too broad. Think about it, the ancestral temple still exists, yet great-grandchildren cannot participate in the sacrifices—what does this tell us? It shows that the relationships among our imperial family members have become distant! In fact, those who are closely tied to the imperial family seem to have better relationships with ordinary officials! This simply won't do! The previous dynasty's rules were still taking shape, and many aspects were not yet finalized. What we need to do now is establish comprehensive laws and regulations so that they can be passed down as guidelines for future generations. Yàn's suggestion is very reasonable and logical; let's follow his advice."
On the day of December Dingwei, the Imperial Attendant, Minister of State for Works, and the Grand Chancellor, King Cheng of Rencheng, along with the Minister of Finance Cui Liang, jointly submitted a petition stating: "We have carefully examined the 'Book of Rites.' Confucius was once asked by Zengzi: What situations could prevent feudal lords from completing their formal visit to the Son of Heaven? Confucius replied that there are four situations: a fire in the ancestral temple, a solar eclipse, the death of the ruler, and cancellation due to wet clothing from rain, which would lead to an improper appearance. We believe that New Year’s Day, when representatives from all nations come to pay their respects, should be considered as the feudal lords visiting the Son of Heaven. If the court assembly were to be abolished due to the sacrificial rites, then Confucius should have mentioned five situations, but he only mentioned four, indicating that the New Year’s congratulations should not be abolished. Zheng Xuan, in his commentary on the 'Book of Rites,' stated: ‘The rites of the State of Lu dictate that after the three-year mourning period, a sacrificial rite should be held at the ancestral temple, followed by the sacrificial rite the next spring.’ Furthermore, according to the records in the 'Zheng Zhi,' when we examine the rites of the State of Lu, in the eleventh year of Duke Zhao of the Spring and Autumn period, Lady Gui passed away. In the thirteenth year, a major mourning was held in May, and the release of the mourning rites was held in July. Duke Zhao held an alliance meeting with Liuzi and the feudal lords at Pingqiu in August and returned to the state, missing the sacrificial rite; in winter, Duke Zhao went to the State of Jin and did not return until the spring of the fourteenth year to hold the sacrificial rite, and the sacrificial rite was held in the spring of the fifteenth year. The 'Spring and Autumn Annals' records: ‘On the second month, Guiyou, a sacrifice was held at the Wu Palace.’ The 'Spring and Autumn Commentary' explains: ‘This was the sacrificial rite held at the Wu Temple.’ We have carefully examined the records in the 'Mingtang Wei': ‘The rites of the State of Lu are the rites of the royal family.’ It seems reasonable to hold the sacrificial rites after the mourning period. We have thoroughly investigated the ancient rites and found no precedent for cancelling the New Year’s court assembly due to sacrifices. The 'Book of Rites' states, ‘Auspicious events should be scheduled close to auspicious days,’ and if an inauspicious situation arises, the date can be changed, postponed at most for three months. We have examined the auspicious days reported by the Grand Historian Zhao Yi and others, and the twenty-sixth day of the first month is also an auspicious day for sacrifices. Therefore, we suggest that the sacrificial rite be held on the fourteenth of the mid-month, and the ritual on the twenty-sixth, so that it can still be called the Spring Sacrifice, without violating the rites. This way, we will neither face criticism for neglecting the sacrifices nor interfere with the smooth conduct of the three major festivals. Since we have already received your approval, it should be implemented immediately. We believe that the major affairs of the state lie in sacrifices and military matters. The actions of the ruler will be recorded in history, and we are concerned about tarnishing our reputation, which is why we have consulted ancient texts, feeling somewhat uneasy privately. Although our knowledge is limited and we are not well-versed in the classics, we hold important positions and feel compelled to express our views and humbly present our opinions for your consideration."
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The Empress Dowager ordered, "Do as you think best."
At first, Emperor Shizong wanted to build a Hall of Brightness during the Yongping and Yanchang periods. Some suggested building five chambers, while others suggested building nine chambers. However, due to consecutive years of famine, the issue was brought up again. Now, the Empress Dowager ordered the construction of a Hall of Brightness with five chambers. Later, after the Yuan Yi took office, it was changed to a Hall of Brightness with nine chambers. However, due to the political chaos at that time, it was not completed, and the ceremonial rituals for the ancestral temple were never held in the end.
Initially, the Empress Dowager's father, Situ Huguo Zhen, passed away, and the court posthumously honored him as the Grand Qin Duke. The regulations regarding temples for the title of "Grand Qin Duke" were unclear at the time, and nobody knew what to do. Then, the Imperial Academy scholar Wang Yan Ye stepped forward to express his opinion, saying:
Wang Yan Ye said, "According to tradition, only the three official ranks can establish temples and receive sacrifices. However, the title of Grand Qin Duke, although prestigious, does not belong to the three official ranks. Therefore, according to the rules, a temple should not be built for him." His meaning was clear, opposing the construction of a temple for Hu Guozhen. This was a major issue, involving the honor of the imperial family, and mishandling it could lead to serious consequences.
However, the Empress Dowager's mother, who was also Hu Guozhen's wife, was not pleased. She felt that her husband had made great contributions, and it was unacceptable that a temple could not be built for him after his death! Moreover, this was related to her daughter, the Empress Dowager's reputation. Therefore, she definitely wanted to find a way to ensure her husband was honored. This was truly a headache-inducing dilemma, which could potentially spark political struggles in the court. So, everyone was waiting to see how this situation would unfold.
Let's first look at what "The Rites of Zhou" says. It mentions that the vassals should make offerings to their ancestors, to the two most prominent ancestors, and also to the temple of the founding ancestor, totaling five in all. Then "The Lesser Record" states that the emperor establishes four ancestral temples. Zheng Xuan explains that starting from the founding ancestor and including the ancestral progenitor, there are five in total. Therefore, proper ancestral worship is restricted to four generations. Only those who have great merits can be honored as ancestors. In other words, if there is no founding ancestor, worship is limited to four generations; only with the founding ancestor can worship extend to five generations, which is the correct practice of worship. "The Viscount of Wen's Son" also states: "The grandson of the five ancestral temples, if the ancestral temple is intact, even commoners must report for ceremonies such as crowning and marriage." Zheng Xuan explains that when referring to five ancestral temples, it is actually four ancestral temples, with the founding ancestor being considered the son of the first enfeoffed noble. The first enfeoffed noble is beyond the four generations, and only with the founding ancestor as the rightful ancestor can one be called a grandson of the five ancestral temples. If the founding ancestor has not been established and worship has already extended to five generations, Zheng Xuan's explanation—interpreting the founding ancestor as the son of the first enfeoffed noble—is not valid. These are all insightful observations from ancient Confucian scholars, which are still relevant today.
Now let's look at what "The Dress and Mourning Rites" says: "If a descendant of the prince is enfeoffed as a ruler, then future generations should regard him as the ancestor, not the prince." Zheng Xuan explains: "This means that those who become rulers in the future should regard the enfeoffed ruler as the ancestor and not make offerings to other sons. If the prince is below the founding ancestor, then according to kinship mourning customs, when the tomb is relocated in the future, his temple should be destroyed." This indicates that even the first enfeoffed noble is still within the scope of relatives, so worship only extends to the founding ancestor. Furthermore, the mention of relocating the tomb according to kinship relationships further suggests that the founding ancestor's father does not have a temple established. This is another clear regulation regarding the establishment of ancestral temples, which is consistent with the current situation.
The "Book of Rites" also states: "In the Xia Dynasty, there were four ancestral temples, which increased to five by the time of the descendants; in the Yin Dynasty, there were five ancestral temples, which became six by the time of the descendants." The commentary explains: "When it comes to the descendants, it indicates that there was no complete system in the beginning." This is also clearly recorded in the "Book of Rites," and the distinction is considerable. In the early Jin Dynasty, because Emperor Xuan was the first feudal lord, he should be considered the founding ancestor; however, since he was still listed among the ancestors, only the six generations of his descendants below the General of the West were honored. Only after counting down the generations did Emperor Xuan assume the role of the founding ancestor, and the seven temples were considered complete. This again followed the previous rules, as if it were simply a replication.
I believe that the reason the founding ancestor could be separately enshrined in a temple lies in his great achievements and far-reaching influence, which would remain intact even after a hundred years. Therefore, in addition to the temples for relatives, a special temple must be established for him to show respect. Without such achievements, one cannot claim the primary position and might be relocated or destroyed at any moment. Furthermore, before the Three Dynasties, there could be as many as five temples; however, after the great-grandchildren, only four could be honored. These fluctuations in numbers create instability in status, and such a situation did not exist in the ceremonial system before.
Now our esteemed ancestor Qin Shihuang has conferred titles and land, establishing a vast empire with a lineage that can be traced through generations, forever intertwined like two ribbons. This is indeed a significant achievement at the founding of the nation, and a temple has now been established that will stand forever. However, it has only been four generations since his death, and his name still appears in the family genealogy. Although he is to be honored as the founding ancestor, he is still worshipped in the ancestral temple and cannot trace back to his great-grandfather, to fulfill the requirement of five generations of ancestors. The spouse of the founding ancestor should be recognized through generations until all direct relatives have passed away; only then can they officially assume their rightful place in accordance with the five-temple worship system. This adheres to the rites, emphasizing sincerity, and examining the ancestors who established the ancestral temple while adhering to etiquette is the best way. We should not endorse false names merely to inflate numbers for show. According to the records in the classic texts, I believe this is the right way. Furthermore, the Wushi Marquis was not originally granted any land; according to court regulations, his title is equivalent to that of a noble. According to etiquette, the marquis should conduct the rituals at the ancestral temple, and the Wushi Marquis should perform sacrifices at the Qin Duke's ancestral temple each season.
Dr. Lu Guan said: Let’s first examine what the "Royal System" states: The emperor is permitted to establish seven temples, three of which are dedicated to ancestor worship, in addition to the founding ancestor temple, totaling seven; as for the vassals, they may construct five temples, two for ancestors and one for the founding ancestor, totaling five; grandees may build three temples, while scholars are limited to one. As we go down the hierarchy, two temples are built less for each level, and the common people do not have temples, so when they die, they can only become "ghosts." Therefore, the higher the status, the broader the scope of worship; conversely, the lower the status, the narrower it becomes. Both the vassals and their founding ancestors, as well as the emperor and his predecessors, share the same origins.
The "Sacrificial Rites" also states: the feudal lords are to establish five temples, including an altar and a sacrificial ground, referred to as the Kao Temple, Wang Kao Temple, and Huang Kao Temple, which must be worshipped every month. The Xian Kao Temple and Zu Kao Temple are worshipped only during the two major sacrifices of Xiang and Chang. If someone exceeds the ancestors, they must use the altar; if they exceed the altar, they must use the sacrificial ground; if they exceed the sacrificial ground, they can only become ghosts. Only during the two major sacrifices of Dì and Xǐ can one worship alongside the ancestors. The "Great Commentary" states: "Different sons can serve as ancestors." The "Funeral Rites Commentary" states: "The sons of dukes cannot perform sacrifices to their ancestors, and the grandsons of dukes cannot perform sacrifices to feudal lords."
Zheng Xuan explained that the reason for not being able to sacrifice to ancestors is that they cannot build temples to sacrifice to them. The term "ancestral ancestors" refers to monarchs who have been enfeoffed for generations; the sons of dukes cannot perform sacrifices because those who become monarchs in later generations must sacrifice to the enfeoffed monarchs, not to other sons. If a duke's son is ranked below the great ancestor, then they should follow the rules of kinship; if they relocate in later generations, they must destroy their temple. I think "relocate" refers to moving to the great ancestor's temple, and "destroy" means starting from the great ancestor's temple. If they do not move to the great ancestor's temple, then they do not need to follow the rule regarding the "abolition of ancestors"; if it is known that they are not the original enfeoffed monarch, then they must destroy their temple according to the rules.
How do we know all this? You see, the feudal lords maintain ancestral temples where they perform rituals for their five generations of ancestors. Among these five rituals, the one for ancestors is relatively straightforward and can be set up quickly. However, the ancestral temples must wait until a sixth-generation monarch is in place before they can be built; before the sixth generation, the temple is empty, without an owner. According to the imperial decree, this is not a universally accepted principle. In "Zengzi's Questions," it states: "A temple must always have an owner." There are only four empty temples, excluding the ancestral temples. This indicates that the great ancestor's temple must always be occupied.
The "Li Wei" states: "During the Xia Dynasty, sacrifices were made to four generations of ancestors, totaling five generations including descendants; during the Yin Dynasty, sacrifices were made to five generations of ancestors, totaling six generations including descendants; during the Zhou Dynasty, sacrifices were made to six generations of ancestors, totaling seven generations including descendants." You see, the Xia Dynasty had no founding ancestor; counting from Da Yu, it comprises five generations; the Yin Dynasty worshiped their ancestor Qi, starting from King Tang, it reaches six generations; the Zhou Dynasty had Hou Ji, from King Wen to King Wu, it reaches seven generations. The "Xia" refers to Da Yu himself, "Zi" refers to the two generations of Qi and Song, and "Sun" refers to the several generations that migrated later. Da Yu was appointed by heaven and did not abolish the sacrifices to his father; King Tang, the founding monarch of the Yin Dynasty, also did not abolish the sacrifices to the previous five monarchs; King Wen and King Wu, the two founding monarchs of the Zhou Dynasty, did not abolish the sacrifices to the three Zhao and three Mu ancestors from earlier times. The "three Zhao and three Mu" refer to ancestors related to King Wen and King Wu; without King Wen and King Wu, the clan sacrifices would only reach the fourth generation. Minister Zhi of the Han Dynasty expressed a similar view, and Zheng Xuan and Ma Zhao agreed with this perspective. Furthermore, the Son of Heaven can also honor two additional generations of ancestors in sacrifice, so it can reach seven generations. Feudal lords can establish temples for their great ancestors in advance; why can't they sacrifice to five generations? Currently, those newly conferred as gentlemen establishing ancestor temples is somewhat akin to King Cheng of Zhou sacrificing to Kings Wen and Wu. Sun Qing once said: "The Son of Heaven, who possesses the world, sacrifices to seven generations; the feudal lords, who possess a state, sacrifice to five generations." If there are eight generations, then the Son of Heaven can honor seven generations; if there are six generations, then the feudal lords can honor five generations; upon careful consideration, isn't there a bit of an issue with this statement? Although the rituals and regulations for sacrifices differ between kings and lords, considering it from the opposite perspective clarifies the reasoning. Moreover, Duke Wenxuan is now the great ancestor, and his descendants are all present; I believe that establishing five temples now is quite fitting.
"The Book of Rites" also states: "Feudal lords have five ancestral temples, dedicated to honoring four generations." The founding ancestor counts as one generation, clearly indicating that those newly appointed as rulers, regardless of their status, will not abolish the sacrifices to the four previous generations of ancestors. The "Minor Records" states: "The Son of Heaven sacrifices at the ancestral birthplace, offering sacrifices to his ancestors, and establishing four ancestral temples." This system dates back to the time of King Tang of Shang and is not difficult to understand. I will briefly list and quote some chapters and passages, as I am foolish and crude, not capable of answering big questions.
The discussion of the Imperial Tutor, Grand Preceptor, and Prince Qinghe follows here:
At that time, the Imperial Academy Scholars Wang Yanye and Lu Guan held differing views on this issue. Referring to the "Book of Rites: Regulations of the Kings," it states, "The Son of Heaven has seven ancestral temples, three for the illustrious and three for the eminent, with the ancestral temple making seven; the feudal lords have five ancestral temples, two for the illustrious and two for the eminent, with the ancestral temple making five." These temple systems were all inferred by later generations from ancient texts and do not reflect the actual situation of establishing temples for sacrifices at that time.
The reason is that it has been too long since the era of the sages, and the relevant classics are incomplete. The annotations and commentaries of those Confucian scholars also lack a reliable basis. Although everyone consults various materials and references ancient ritual systems, it is challenging to determine which should be used and which should not, when to follow, and when to deviate.
The Prime Minister and Duke of Qin have recently established the national ancestral temple, intending to posthumously honor ancestors. I believe sacrifices should only be made to the illustrious and eminent ancestors, tracing back to the great-grandfather and the grandfather, totaling four generations. Why? Because the Duke of Qin himself is the founding monarch of this country, and in the future, he will be worshipped as an ancestor who will never be replaced. If, because of his significant achievements, he is placed at the center, wouldn't that mean the younger generation is overshadowing the older generation, disrupting the order of precedence of ancestors? If the founding ancestor must be established to make up the five ancestral temples, once the temples are full, will they have to be demolished again? This goes against the principles of ritual etiquette.
Back in the day, Sima Yi made great contributions to the Wei Kingdom and later became the founding emperor of the Jin Dynasty. It was not until the time of his grandson Jin Gongzhao that five ancestral temples were established, honoring four of his ancestors. The founder's position was left vacant, waiting for Emperor Xuan, Emperor Wen, and their descendants to fill the five positions. This is a successful precedent from the previous dynasty that we can draw from. Furthermore, the "Book of Rites" also states: "Xia has four temples, until the fifth generation of descendants; Yin has five temples, until the sixth generation of descendants; Zhou has six temples, until the seventh generation of descendants." This indicates that the position of the great ancestor must also follow the proper order of the royal lineage, waiting for future generations to rise up before placing the founder's position in the center. Therefore, based on the "Book of Rites" and the views of Confucian scholars, and considering the example of the Jin ancestral temple, I think we should go with Doctor Wang Yanye's suggestion to first set up four main ancestral positions, up to the great-grandfather, keeping the founder's position empty until there are enough descendants to fill all five positions.
Yan Ye and Lu Guan carefully discussed and also referred to the explanations of Xu Shen and Zheng Xuan, believing that only the emperor and feudal lords could set a master; gentlemen and scholars could not. Their point is that, although this saying comes from earlier Confucian classics, it does not actually conform to reason and the rites. Why do they say this? Because the ritual of setting a master is originally meant for sacrificing to the gods and expressing the filial piety of the descendants; without a master, sacrifices cannot be made. Now, with the engraving of a tablet, the placement of the coffin, and the establishment of the "zhong" (ritual vessels for sacrifices), there must be a body (representing the deceased) and a temple for the gods; these are all for fulfilling filial duties and expressing remembrance of the deceased. From the emperor to the scholars, the rituals for these four practices are the same; why can only the kings and lords set a master? The "Book of Rites" states: "Zhong is the master of the rites." This means that with the "zhong" as a sacrificial vessel, there is a master. Therefore, Wang Su said: "Zhong is the rite that occurs before the master is formally established." The "Rites of Scholars' Mourning" also includes "zhong," which indicates that scholars also have a master. The mourning rites of Kong Ke are documented in the "Zuo Zhuan," where a master was established when food was offered; this is also recorded in the "Yi Li." Since nobles and scholars can build temples to sacrifice to their ancestors, why can't they set a master? The "Gongyang Commentary" states: "When the ruler is in the temple performing sacrifices and hears that a noble has died, he stops the music and goes to mourn; when a noble hears that the ruler has died, he goes to mourn in place of the ruler." Here, "acting as the master" means to replace the ruler in handling the body and placing the master seat, without waiting for the sacrifice to finish. He Xiu said: "The clan members act in place of the ruler to do this." I think this explanation is incorrect. When a ruler hears that a minister has died, he will feel sad; how could a minister, upon hearing of the ruler's death, calmly take the ruler's place to carry out the entire sacrifice? Furthermore, each feudal state builds temples and establishes masters to sacrifice to the gods; the master seat makes no distinction between nobility and commoners; it is merely a vessel for placing sacrificial offerings. If the status is equivalent to a feudal lord, then a master is established; if the status is that of a noble, then a master cannot be established. Does this not imply that three divine positions have masters while one divine position does not? From both a logical and ritual standpoint, this is indeed hard to accept. Therefore, there should be a consistent rule for setting a master in order to make sacrifices to the gods.
Yi also proposed another suggestion, saying: "In ancient times, there were seven temples, each temple was independent. After the Eastern Han Emperor Guangwu, there arose instances of different deities being worshipped in the same temple. Therefore, the previous dynasty's 'Temple Worship Regulations' stipulated: 'Temples should be constructed with four large beams and five layers of roof structure, with seating in the northern wing and offerings to the ancestors placed in the east and west.' Thus, when the Prime Minister constructed a temple, he built only one room dedicated to ancestor worship. Recently, some feudal lords have built temples privately, not adhering to the court's orders; some built five rooms, others just one, resulting in a lack of uniformity. New regulations need to be established to set the standards for temple construction. The Prime Minister has already built a temple that meets the court's regulations, and sacrifices should be conducted according to this standard." The emperor then adopted Yi's suggestion.
In April of the year 716, the spirit tablets of the Seven Emperors were moved to the Grand Temple, and the next step was to move the stone tablets of the Grand Society to the Society Palace. The ceremonial officials said that currency should be used for worship. At that time, Pei Boma served as the Deputy Minister of the Central Secretariat and was drafting the 'Ancestral Worship Document.' Based on historical records, when the Society Palace was moved during the Taihe era, Emperor Gaozu used livestock instead of currency, so he informed the emperor of this. At that time, someone cited the records in the 'Greater Dai Ritual,' saying that moving temples should use currency, and now moving the society should be the same. However, Pei Boma cited the records in the 'Book of Documents, Shao Gao,' arguing that livestock were the appropriate offerings for worship, and the emperor ultimately accepted his recommendation.
In February of the year 718 AD, the construction of the Temple of King Xianwu of Qi was about to begin, and everyone discussed the number and specifications of the rooms in the temple. Participants in the discussion included Minister of Revenue Cui Ang, Minister of Agriculture Lu Yuanming, Director of the Secretariat Wang Yuanjing, Palace Attendant Pei Xianbo, Grand Sacrificer of the National University Li Hun, Deputy Censor-in-Chief Lu Cao, Chamberlain Li Qian, Deputy Minister of the Secretariat Yang Xiuzhi, former Governor of Southern Qingzhou Zheng Boyou, Assistant Secretary Cui Jie, Imperial Academy Scholar Xing Zhi, Imperial Academy Scholar Zong Huizhen, Scholar of the Imperial Academy Zhang Yu, Scholar of the Imperial Academy Gao Yuanshou, and National University Teaching Assistant Wang Xianji, among others. They deliberated, stating, "According to the regulations in the 'Book of Rites', feudal lords can build five temples, including the Temple of the Great Ancestor and four ancestral temples. Now, King Xianwu is the founding monarch of the State of Qi, equivalent to the Great Ancestor. If we include the ancestral temples, we should not build five temples. Furthermore, emperors only have four ancestral temples. Therefore, we should build four main halls, with an additional room on each side, in the shape of a bird's tail reminiscent of the Xia Dynasty. Furthermore, according to the records in the 'Ritual Diagram', feudal lords' temples only have a southern gate, but in the 'Ritual Laws for the Two Kings', it is recorded that the officiating personnel are lined up outside the eastern gate of the temple. Since there is an eastern gate, it indicates that there is more than one gate. The ceremonial standards for King Xianwu are notably high, and the sacrificial items are also quite elaborate. Based on current temple designs, there should be four gates. The inner courtyard should have three gates on the southern side, and one gate on each of the other three sides, as well as in the outer courtyard. The walls of the inner courtyard should feature corridors on all four sides. There should be a room built on each side of the southern side gate for storing sacrificial vessels and ritual garments. The walls of both the inner and outer gates should be coated in ochre red. South of the eastern gate of the temple, a memorial archway should be built; to the north, two memorial archways should be built, with the one on the west side being the ritual hall and kitchen, and the one on the east side being the temple master's hall and garage; to the north lies the livestock area." The emperor agreed with their suggestions.
