论祭祀制度中大宗法向小宗法的演进

Evolvement from the Big-Inherit-Law to the Small-Inherit-Law in the Sacrice Ritual System

《礼记》中"支子不祭"等祭祀原则反映出周代祭礼是一种宗子主祭的大宗祭祀制度,至少先秦儒家理想中如此。朱熹《家礼》中的祠堂祭礼原则,限定支子可祭祢但不得祭祖,且宗子主祭的最远世数止于高祖,这是一种最接近于大宗法的最小权重的小宗祭祀制度。明代嘉靖礼制改革后的祠堂祭礼采纳了程颐祭祀思想的主张,支子可以主祭,且不论世数但凡可知者皆可祭,乃至于远祖、始祖,这是一种最大权重的小宗祭祀制度。从《礼记》到朱熹《家礼》,再到明清祠堂祭礼是大宗法向小宗法的逐步嬗变。而作为士庶祭祖场所的祠堂,从朱子祠堂到明清祠堂则是由大宗祠堂向小宗祠堂的演变,这也是大型宗祠逐步成型的过程。

Note of Ritual recorded a rule that a secondary son cannot hold a sacrifice for his ancestor. It shows that Sacrifice in Zhou Ritual was a Big-Inherit-Law, at least in the idealization of Confucians in Pre-Qin Dynasties. Domestic Ritual written by Zhuxi said the secondary son can hold a sacrifice for his father but not for his grandfather, while the direct son can hold a sacrifice for his father, grandfather, great-grandfather and grandfather＇s grandfather. It is the least weight Small- Inherit-Law which closes to the Big-Inherit-Law. In the Jiajing Emperor Peroid of Ming Dynasty, the Ritual of Sacrifice accepted Chengyi＇s idea which the secondary son can hold the Sacrifice for any ancestor even the Furthest Ancestor. It is the most weight Small-Inherit-Law. From Note of Ritual to the Domestic Ritual until to the Sacrifice Ritual in Ming and Qing Dynasties, we can find the evolvement from the Big-Inherit-Law to the Small-Inherit-Law, and so that the magnificent ancestral hall was in fashion.