A Study Of Que Li Zhi In Ming Dynasty

Que Li is the former residence of Confucius.The Local Records of Que Li is a special account of Confucius and his descendants and other family records.The book covers many aspects,such as deeds,lineage,sacrificial rites,shrines,official officials,schools,art and literature,emphasizing the merits of sages and safeguarding family status.Ming Dynasty Hongzhi 18 years,the first "Que Li local records" under the auspices of Li Dongyang,by the Shandong local official Chen Hao written.After that,the Local Records of Que Li went through three reworks in Jiajing,Wanli and Chongzhen years,forming a series of Que Li documents represented by Que Li Records.Its writing pattern also influenced other sages besides Kong family records.This paper is based on the Ming Dynasty "Que Li local records" as the center,combined with other similar types of documents in Que Li local records,through sorting out the Ming Dynasty "Que Li local records" book process and the Kong family system in Cheli,analyze the content of the "Que Li local records" after the historical changes,the attachment and layer,writing and dissemination,and reveal the following pointsFirstly,the opportunity of compiling Records of the Que Li lies in the restoration of Confucian temple in the Que Li.The restoration of records and temple is an integrated project,both of which are specific measures under the Ming Dynasty’s policy of respecting Confucius and worshiping Confucianism.The first "Que Li Zhi" was initiated by Li Dongyang in the reign of Hongzhi in the Ming Dynasty.He personally wrote "ordinary examples" for "Que Li Zhi",framing the content structure and value orientation of "Que Li Zhi".On the basis of learning the editing experience of "Kong Yan and Mencius three records",the main writer Chen Hao successfully presented "Que Li Zhi" completely in front of the world by improving the content and style."Que Li Zhi" after Jiajing,Wanli,Chongzhen three times of revision,so that the revision of Kong family records gradually standardized,normalized,built the "Que Li Zhi" document sequence,a collection of Kong’s literature.From Chen Hao,the school superintendent in Shandong Province during the reign of Hongzhi,Kong Hongqian,the patriarch of Jiajing in the reign of Wanli,Kong Zhencong,the governor of Qufu in the reign of Wanli,to Kong Yinzhi,the master of Yan,in the reign of Chongzhen in the reign of Hongzhi,through the writing of documents,the Kong family firmly controlled the right to edit the family records and the right to speak step by step,and then continued to declare its own particularity and good treatment in the Ming Dynasty.It is because of the continuance of the Chericorn family and the dissemination of documents that the position of Kong has been further consolidated and recognized.Secondly,the compilation of Confucius family records in successive dynasties shows clear traces of evolution.The period of Song and Jin Dynasty was the beginning of the compiling style of Confucius family records.The compiling style of Que Li Zhi in Ming Dynasty gradually changed from plain style to compendium style or combined structure,and the compiling style gradually became mature and complete.In the Qing Dynasty,Confucius made some innovations on the basis of the Ming Dynasty,reinvented the "Zhi" style,adopted the category structure of "one Zhi and one volume",and embedded the application of "examination" style.In the Ming Dynasty,the social function of Confucius’ family records began to appear obvious transformation,one is from "respecting the family" to "teaching in the world",the other is from "marking the family line,distinguishing Zhao Mu" to the clan management.This transformation is catalyzed by both internal factors and external conditions.One is the interaction and complementarity between Confucius family records and Kong family tree,and the other is the interaction and mutual learning between Confucius family records and local records.This transformation of social function reflects the transformation of the essence of Confucius family records from maintaining the clan blood relationship to expanding the function of social education.Thirdly,the Que Li Confucian Temple is not only a place for the state to promote Confucianism,but also an important position for offering sacrifices to Confucius and the sages.To some extent,its development represents the courtesies enjoyed by Confucius in different periods.Before the Han Dynasty,sacrifice to Confucius was limited to his descendants and disciples.The state did not formulate special sacrificial rites for Confucius,and there was no precedent to follow on how to treat the issue of offering sacrifices to Confucius.Since the Han Dynasty,emperors of all dynasties began to pay attention to offering sacrifices to Confucius.They either visited Qufu in person or sent ministers to offer sacrifices to Confucius.The sacrificial ceremony of the Que Li Confucius Temple has many names,different specifications and different ceremony contents.Especially in the Ming Dynasty,there was a great change in the ritual system of the Confucian Temple.First of all,there were changes in the offerings and sacrificial objects in the Cheli Temple.In Chenghua period,the temple used the system of the Son of Heaven to increase the sacrificial beans twelve;Jiajing and restore the Hongwu old system,down the sacrifice pot beans ten each.Secondly,the way of worship in the Confucian Temple changed from statue to wooden Lord.Moreover,the title of Confucius has changed frequently.In addition to the changes of the system level,the Ming Dynasty from the sacrificial sage Confucian in constant change.During the Hongwu period of the Ming Dynasty,Mencius was sacrificed for a short time,but was soon restored.In the end of the Ming dynasty,although there is no change in the ten wise echelons,there is a drastic change in the two ups and downs of the sacrifice.Not only a series of great scholars such as Dong Zhongshu and Xue Xuan were added to the Confucian Temple,but also some sage scholars who were originally enshrined in the Confucian Temple,such as Yang Xiong and Wang Bi,were stopped or changed.In addition,Qi Shrine was finally allowed to sacrifice alone during the Jiajing period.The changing standard of the Confucian Temple was closely related to the politics,society and culture of the Ming Dynasty.Fourthly,emperors of all dynasties,while respecting Confucius,also increased the solemnness and graciousness to the descendants of Confucius.Zhi Zi and all the sages are world officials,points of worship.The rulers of successive dynasties flaunted their political legitimacy and cultural legitimacy by identifying Kong’s Spyker official.In this context,Yan Sages,Qufu Sages magistrate county,Doctor of the Five Classics and other sages were set up one after another because of the court’s noble sages.In this historical process,first of all,the title of Yan Shenggong experienced complex competition,selection and reconstruction,especially in the period of division and confrontation between the north and the South in ancient China,the title of Yan Shenggong experienced complex contest.In the meantime,those who moved to the south(Nanzong)mostly had the preference in blood,while those who lived in the north(Beizong)kept consistent with the unified dynasty due to their geographical advantages in the Que,and eventually became the winners in the battle for titles and titles.Secondly,Qufu county magistrate had nothing to do with Kong family at the beginning,since the Tang Dynasty,there was a precedent of Kong’s children acting as Qufu county magistrate.In the Song Dynasty,Qufu was changed into Xianyuan County,and it was clearly stipulated that the governor of Xianyuan should be a descendant of Confucius,and Duke Wen Xuan(the predecessor of Duke Yan Shenggong)concurrently served as the magistrate of Qufu County.Jin end and Yuan often to Yan Shenggong and magistrate county,so there is hereditary county Yin.Later,due to the split of the North and South Zong of Kong family and the battle for the title of Yan Shenggong,he no longer held the post of governor of Qufu.In the early Ming Dynasty,Qufu prefectures followed the former system as hereditary prefectures,and in the Seventh year of Hongwu(1374),it was changed from hereditary prefectures to permanent prefectures.It was stipulated that Qufu prefectures were selected and appointed by the Sage Duke of Yan who recommended the people.The imperial edicts of Qufu prefecture underwent major changes in the Ming Dynasty,and the records in Que Li Zhi of the Ming Dynasty make up for the errors recorded in other documents in this respect.Furthermore,the Five classics of Confucius Imperial Academy was divided into two schools in the north and south.The Five classics of the north school were mainly inherited by the second son of the duke of Yan,who thought about the sacrifice of the main son,and the five classics of the South school were mainly inherited by the eldest son of the state,who was mainly worshipped in Quzhou temple.The succession of the Magi of the Five Classics was very strict.All the Magi of the Five Classics were recommended and administered by the Magi of the Five Classics.Fifthly,A school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s in the Ming Dynasty evolved from the Cheri Temple school in the previous generation,and its important changes in the Ming Dynasty are reflected in the school regulation and teaching,the appointment of academic officers,the setting of students and other specific aspects.The academy is the carrier of education,and its overall layout and the integrity of its architectural sequence are the concrete characteristics of the evolution of temple education.The School of Queli Temple has been relocated three times,among which there were two changes in the 10 th and 42 nd Wanli years in the Ming Dynasty.The school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s in the Ming Dynasty and the change of the school palace system were closely related to the school.In the Ming Dynasty,there were the school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s of learning officers,including professors and academic records.The professors were in charge of the leadership of the school palace and mainly responsible for teaching and lecturing students.The student record is mainly responsible for the daily management of students.Although the professors were foreigners and the academic records were local students,the general trend of the appointment of the professors and academic records of the school shared by Kong’s Yan’s Meng’s before the middle period of Jiajing in the Ming Dynasty was mostly scholars,while the professors and academic records of Jiajing in the middle period of Jiajing in the Ming Dynasty were mostly gifts and official students.The requirements of the school shared by Kong’s Yan’s Meng’s,Professor of the school shared by Kong’s Yan’s Meng’s and academic records in the middle period of Jiajing in the Ming Dynasty were plummeting.This also led to a decline in the teaching quality of the school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s,and the phenomenon that the school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s appeared in the middle and late Ming Dynasty was also found.The ruling class of the Ming Dynasty treated the school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s with respect to its students.the school shared by Kong’s Yan’s Meng’s or Kong’s Yan’s Meng’s Zeng’s students were different from ordinary local Confucian students and had extra seats in Kegong and New Year tribute.Moreover,the allocation of seats in Kegong and New Year tribute from the school shared by Kong’s Yan’s Meng’s and and New Year tribute from the ruling class was uneven.Whether the imperial examination,permanent tribute and supplementary tribute were almost the exclusive privilege of Kong family members,and Yan Meng was unable to benefit from the three families.Sixthly,the formation of the document sequence of "The Local Records of Que Li" provides historical sources and experience reference for today’s Xinxiu family records and temple records,and influences the emergence of other similar documents.From Hongzhi to Chongzhen of the Ming Dynasty,Qufu Kong’s "Que Li Local Records" and Yan’s "Bad Alley Local records" experienced four times of editing,Zou County Meng’s "Sanqian Zhishu" also three times of editing.Each compilation of the family records of Kong,Yan and Meng SAN presents a special and distinct "clustering phenomenon",which is specifically manifested as the causes before and after the compilation time,the styles and contents of each other’s learning,the editing staff’s intersection,and the intent of the compilation concerned each other.The fundamental reason for this phenomenon lies in the internal linkage and external integration of Kong,Yan and Meng in the Confucian cultural system.A variety of Local Records of Que Li were spread overseas and influenced the compilation of similar local documents,especially Li’s Joseon Dynasty,who wrote records of Que Li Ancestral Temples around the country,such as Records of Que Li Ancestral Temples in Huacheng City and Records of Que Li Ancestral Temples in Lu City.The value and influence of "The Local Records of the Que Li" are unquestionable,but it is also inevitably affected by subjective and objective environment and there are certain limitations and deficiencies.