Images of the Temple of Culture

Imperial Confucius Temple in modern-day Hangzhou

169/170 CE (Lingdi jianning 2/3): beginning of regular spring and autumn sacrifices to Kongzi in Qufu (based on liturgy of gods of soils and grains)

271 (Jin dynasty, Emperor Wu, Taishi 7): the imperial heir apparent personally offers sacrifices to Kongzi in the National University

445 (Liu-Song dynasty, Emperor Wen yuanjia 22): sacrifices use six rows of dancers, three racks of hanging instruments, and the offerings and vessels used appropriate for an upper lord

454 (Xiaowudi xiaojian 1/10/15): First temple built outside of Lu, four years after the loss of Lu to Northern Wei

489 CE (Northern Wei dynasty, Emperor Xiaowen taihe 13/7/25): a Kongzi temple constructed in capital, first temple outside of Qufu built in the north

630 (Tang dynasty, Taizong zhenÕguan 4): temples established in prefectural and county state schools

Kongzi received the main offering as sage in the temple of the Tang era and Yan Hui received offerings as correlate. For a short time in the seventh century the Duke of Zhou was placed in the primary position facing south as sage. In 657 the Duke of Zhou was removed and enshrined in the temple for kings of the Zhou dynasty. Also ten of Kongzi's disciples were enshrined as savants for their surpassing virtue in conduct, speech, governance, culture and learning (see Analects 11.3).

647: enshrinement of twenty-two canonical commentators and exegetes from the Zhou to the Han

Qi sheng ci

739 (kaiyuan 27/8/23): Kongzi elevated to Exalted King of Culture (previously known as Exalted Ni Duke of Consummate Perfection) and his image seated facing south in temples in the two Directorates of Education

1084: Mengzi (Mencius) enshrined as a correlate with Yan Hui; Xunzi (Hsun-tzu), Yang Xiong, and Han Yu enshrined as scholars

1104: Wang Anshi enshrined as correlate after Mengzi (later demoted to scholar in 1126 and removed entirely in 1241)

1241: five Dao School (Daoxue) masters (Zhou Dunyi, Zhang Zai, the Cheng brothers, Zhu Xi) enshrined

1267: Zeng Can (reputed author of the Great Learning) and Kong Ji (reputed author of the Doctrine of the Mean) were promoted to correlates marking the court's recognition of the canonical status of the Four Books; enshrinement of Shao Yong, Sima Guang, and Lu Zuqian

1369 (Ming dynasty, Hongwu 2/): sacrifices in schools suspended, they continue in Qufu

1372 (Hongwu 5): Sacrifices to Mengzi were suspended but are resumed the following year

1477 (Chenghua 13/2/8): the number of sacrificial vessels increased from ten to twelve and rows of dancers from six to eight, effectively promoting Kongzi to status of emperor.

1496 (Hongzhi 9/2): the number of dancers was increased to 72 as with the regulations for the son of Heaven

The Hall of Good Harvest

1530: enshrinement of five Song Confucians (including Ouyang Xiu and Lu Xiangshan); removal of thirteen scholars and canonical exegetes; demotion of seven others to local temples; elimination of earlier ranking system based on posthumous titles (king, duke, marquis, earl) and exclusive use of a hierarchy that divided the men enshrined into sage, correlate, savant (housed in the main temple hall) and worthy and scholar (housed in the eastern and western cloisters)

1531 (Jiajing 10): The Shrine for the Duke of Giving Birth to the Sage (Kongzi's father)

1642: six Dao School masters (Zhou Dunyi, the Cheng brothers, Zhang Zai, Shao Yong, and Zhu Xi) elevated to status of worthy