朱熹《家礼》祠堂礼制的宗法制思想

The Thought of Patriarchal Clan System of the Ritual in Ancestral Temple in Chu Hsi’s Family Rituals

朱熹《家礼》祠堂礼制的宗法制思想突出,要义有三:第一,祭祖制度。《家礼》祭至高祖的四时祭法以及冬至、立春、季秋三祭的规定,与程颐的观点一致。《家礼》大宗与小宗的祭祀秩序及宗族结构,与《礼记》别子宗法类似。第二,宗子之法。“大夫不夺宗”可为《家礼》坚持选立嫡长子的宗子法提供理论支撑。受科举制影响,张载、程颐认为选立宗子更应偏重贤能、仕宦,并以“诸侯夺宗,圣庶夺嫡”作为礼制依据。宗子法的不同是其他人与《家礼》设想的宗族稳定社会秩序的不同作用方式的体现。第三,支子的祭祀权利。以王懋竑《家礼考误》为线索,《家礼》比《礼记》在重宗的前提下扩大了支子在代数、场所两个方面的祭祀权利。

In Chu Hsi’s Family Rituals,it is obvious that the ritual in ancestral temple is based on the thought of patriarchal clan system.It can be concluded into the following three aspects.Firstly,the rite of ancestor worship.It is similar to Cheng Yi’s opinion that according to Chu Hsi’s Family Rituals,the highest ancestor to whom people can offer sacrifice in ancestral temple is the High Ancestor and it should be done on the start of spring,the winter solstice and the last month of autumn.It is similar to the patriarchal clan of the son other than in the Book of Rites that there is an Honoured Head and smaller Honoured Heads in a patriarchal clan in Chu Hsi’s Family Rituals.Secondly,the method of electing the main-line heir.Based on the principle that“officer can’t rob the main-line heir of his status”,Chu Hsi’s Family Rituals stipulates that the eldest child of the legal wife is the main-line heir.In accordance with the rule that“feudal princes can rob the main-line heir of his status”,Cheng Yi and Chang Tsai took ability and political position into consideration in terms of the main-line heir election.The imperial examination system is also an important reason.Thirdly,the sacrifice right of the son of an inferior member of the harem.Wang Maohong’s criticism shows that Chu Hsi’s Family Rituals expands the sacrifice right of the son of an inferior member of the harem in the aspects of the number of the ancestors and the place that they can sacrifice comparing to the Book of Rites.