Duke Yansheng

Last updated

Duke Yansheng [1]
Liu Shi Yi Dai Yan Sheng Gong Kong Hong Xu Yi Guan Xiang .png
The 61th great grandson of Confucius, and the 16th Duke Yansheng, Kong Hongxu (1448-1504)
Creation date1055 [2]
Created byEmperors of the Song dynasty
Jin dynasty
Yuan dynasty
Ming dynasty
Qing dynasty
Empire of China
Republic of China (until 1935)
Peerage Chinese nobility
First holder Kong Zongyuan (孔宗願)
Last holderKung Te-cheng (孔德成)
(Peerage abolished;
directly succeeded by Ceremonial Official to Confucius)
Seat(s)
Ceremonial Official to Confucius
Creation dateJuly 8, 1935
First holder Kung Te-cheng (孔德成)
(Directly succeeded from Duke Yansheng)
Present holder Kung Tsui-chang
Heir apparentKung Yu-jen (孔佑仁)
Seat(s)
Kong or K'ung
Kong Family Mansion 49265-Qufu (49055653481).jpg
Parent house Shang dynasty, State of Song
Country China
Founded551 BC
Founder Confucius
Current head Kung Tsui-chang
TitlesDuke Yansheng, Ceremonial Official to Confucius, [11] Wujing Boshi, Count of Changwon
Estate(s) Kong Family Mansion, Quzhou Mansion
Cadet branches Gokbu Gong clan (Korea) [12]
Kong Zi Liu Shi Si Dai Sun Yan Sheng Gong Kong Shang Xian Hua Xiang Tu Zhou .png
Huang Qing Gao Feng Liu Shi Wu Dai Xi Feng Yan Sheng Gong Mao Jia Gong Xiang .jpg
(top) Kong Shangxian (孔尚賢, 1544–1622), the penultimate Duke Yansheng during the Ming dynasty
(bottom) Kong Yinzhi (孔胤植, 1592–1648), the last Duke Yansheng in the Ming dynasty and the first in the Qing dynasty

The Yuan collapse and rise of the Ming dynasty under Zhu Yuanzhang, the peasant emperor led to a major expansion in the economic power of the Kong Dukes in Qufu as their estate grow and they acquired more economic resources and land despite the fact that the Ming clipped the political power of the Dukedom from what it had been under the Song, Jin and Yuan. The Ming banned the Dukes from simultaneously holding bureaucratic positions along with their Ducal title whereas the Song, Jina and Yuan had given administration positions as officials in the central court or region or military positions to the reigning Kong dukes. The Ming made sure culture and ritual were the only duties of the Duke. The power sharing arrangement between the magistrate and Duke in Qufu which began in the late Yuan was also fixed in the Ming and institutionalized. The economic power of the Kong Dukes under the Ming led them to be better able to do behind the scene manipulation in the Ming bureaucracy in the capital locally to gain political influence. [108]

In 1506, the Zhengde Emperor (r. 1505–1521) appointed Kong Yansheng (孔彥繩), a member of the southern branch, as a "Wujing Boshi" (五經博士; "Professor of the Five Classics") in the Hanlin Academy. [51] [91] [109] [110] The appointment was equivalent to that of an eighth-grade official in the Ming imperial administration. Kong Yansheng's descendants were allowed to inherit the title "Wujing Boshi". [111]

Kong Zhencong (孔貞叢) in 1552 and Kong Yinzhi (孔胤植), in 1609 edited the Queli zhi genealogy. [112] [75]

Qing dynasty (1644–1912)

On 31 October 1644, the Shunzhi Emperor (r. 1643–1661) of the Manchu-led Qing dynasty confirmed and recognised the legitimacies of the Duke Yansheng and Wujing Boshi titles after the Qing capital was established in Beijing following the Qing conquest of China proper. [113] [114]

Kong Luhua (relative of the Duke Yansheng) was the second wife of Ruan Yuan. [115]

Headgear was worn by Kong Lingyi in an official portrait. [116]

Despite corruption among Kong magistrates of Qufu during the Qing found during cases and controversy as to how to impeach and remove the corrupt magistrates, the case investigator Zhou Xuejian argued against the idea of removing Kongs from the position of magistrate of Qufu county saying it was not inappropriate since Qufu was Confucius's hometown and most of the residences and land of Qufu were owned by Kongs so there was nothing wrong with Kongs being governed by other Kongs. This was also a matter of respect for Confucius by the state and he also compared it to Manchu Eight Banner garrisons, which Manchus governed, just as Kongs governed other Kongs in Qufu. Zhou argued that how could the arrangement of Kongs being magistrate of Qufu be corrupt if Manchus governed Manchus in the Banner garrisons. Zhou Xuejian accepted the need for reform but objected to the idea of removing Kongs from the office of magistrate which Wei Tingpu had suggested. Zhou Xuejian said to fix the problem, Kongs from the southern branch who moved south in the 12th century with the Southern Song away from the Jin should be given the post of magistrate of Qufu, which ensured that they would not have conflicts of interest in Qufu since they were extra provincial outsiders with no local connections but they were still of the Kong family. The Grand Secretaries decided to reform the selection process for Qufu magistrates by leaving the magistracy in the position of the Kong family but keeping the Duke Yansheng out of the selection of the magistrates, making them send all the Shandong Kong families degree holders, students and exam takers to the provincial capital so an exam could be taken by them in front of the governor and the capital would receive the last two remaining candidates from the exam. This meant the magistrate would be less susceptible to corruption since the Duke would not appoint him and the governor would have to be careful since he had sole responsibility for appointing the candidates. [117]

This led to the governor of Shandong's power over Qufu county's governance to be strengthened and the Duke's influence weakened. As the Qianlong emperor prepared for one of his tours and Shandong province engaged in preparations for it in 1755 a memorial concerning tax exempt and corvee exempt hereditary miaohu (temple households) was submitted by Duke Kong Zhaohuan. He complained that workers from outside the county needed to be hired by the magistrates since the hereditary temple households' services and money went directly into the purse of the Kong manor, into the Duke's treasury so these households could not be corveed or taxed by the county and the population of this tax-exempt population kept growing as population growth naturally went up. This meant a lack of workers for repairing infrastructure. Kong asked that all extra temple servants be transferred as regular subjects so they could pay corvee labour and taxes on the rolls and the temple and Kong manor would retain only fifty servant households who would remain exempt. This exposed the use of illegal forced labor from outside the county and also the Kong's tax evasion. Adult males were eligible to pay silver instead of labour so the silver could be by the state to hire actual workers to build projects so extracting labor instead of payment directly from taxpayers was illegal. The illegal labour levies by county local officials in their view should not have been brought to the emperor's knowledge since the emperor issued an edict condemning the practice and telling them to extract payments to fund projects instead of labor. [118] He said the practice must end not just for temple servants but with everyone and set up a complete investigation into the practice. Acting governor of Shandong Bai Zhongshan noted that the illegal practice was motivated by the special circumstances Qufu county was in due to the massive amount of officially and legally labour exempt households Normal peasants only made up a third of Qufu's registered households and Qufu's isolated location made it hard to use board funds to buy fuel, food and materials for construction needed for the emperor's tour. The memorial of Kong Zhaohuan said that its aim was to help the Qufu magistrate gain more households to extract labour from but the Qianlong Emperor accused him of having the aim of gaining official status for his manor's dependent servant households' tax exemptions and since the memorial was submitted to the Board of Ritual the emperor was angry since Grand Secretary Chen Shiguan on the Board of Ritual was the grandfather of Chen Zhu, wife of Kong Zhaohuan. The emperor told the Duke to not interfere again or he and Chen Shiguan would have their titles removed. Zou county magistrate, a Han Chinese bannerman named Da Zhang fought with the Duke Kong Zhaohuan as reported by governor Bai to the emperor [119] [120]

Since the Kong Manor wanted to erect a stele that had no official approval that said Mencius's and Confucius's descendants in Zou county were tax exempt. The Duke was once again accused of public affairs interference, but the emperor decided to let the Duke off without removing his title even though the board suggested it, since the Duke was young and the manor was being managed by his grand uncle s Kong Jisu and Kong Jifen who were blamed for these mishappenings. These mishappenings did not involve the magistrate of Qufu yet at the same time they pointed to continued influence in the Qufu county's public administration by the Duke Yansheng so it was suggested in the light of the temple servant corve labor duties exemption, that the position of Qufu magistrate be removed from the Kong family and turned into a normal magistracy by appointment as suggested by Bai Zhongshan, governor of Shandong. Since the earlier 1741 reform did not reduce corruption in the Qufu magistracy the Board of Personnel concurred with Bai and the emperor complied. The last Kong magistrate Kong Chuansong was made hereditary official of the sixth rank and a new position to compensate him for the magistracy which was taken away from him. Then non-Kongs were appointed as magistrates of Qufu. The officials around Sahndong and Qufu had long struggled over economic and political power with the Duke Yansheng finally leading to the position of magistrate, where Kongs governed themselves to be taken away leaving the Kongs with the Dukedom. [121]

The image and depictions of Confucius were part of the hegemonic aspect of the Kong dukes power that they relied on besides their economic and political power. [122]

Incense, candles, firewood, silk, fruit, grain and livestock for sacrificial goods were required for the rituals repeatedly carried at the Confucius temple and family shrine where Kong ancestors had offerings made to them besides the sacrifices for the four seasons. There were also sacrifices for omens, event commemorations and to disciples of Confucius. Confucian ritual enacted in these constant sacrifices was supported by the Shandong ducal estates of the Kong family. Rehearsal and training were required for the personnel involved in dance and music in the sacrifices. Tax exemption was given to the dancer and music students for seasonal sacrifices and the Kong manor bureaucracy officials. In 1684 the Kangxi emperor went on a major imperial tour of Qufu which was recorded by Kong Shangren who was also a playwright and poet. The emperor's edict elaborated on the learning of the classics by the descendants of Confucius and the sacrifices and ritual patronized by the Manchu emperor as recorded by Kong Shangren in his "The Extraordinary Events Whereby I came Down from the Mountain". A legend arose that Qianlong frequently visited Qufu because the Kong Duke married one of Qianlong's daughters in secret since he made 8 imperial tours through Qufu on his way south throughout his reign. It was critical for Manchu emperors to visit Qufu's Confucius temple to gain the support of Han Chinese literati [123]

The Kangxi emperor asked questioned and as answered by Kong Shangren as the emperor requested Kong to guide him through the Kong cemetery and temple. He visited the remains of the Walls of Lu, Apricot Terrace, Hall of the Great Ensemble, a hall that had engravings depicting Confucius's life events and the statue of Confucius in the temple. The emperor paid a visit to the tomb of Confucius past the Duke's manor's gate after exiting the temple and then they went to go to the cemetery out the city gate from the temple so that the commoners started prostrating before them. The cemetery to the north of Qufu was called Kong Lin since it was forested and large. Confucius's tomb was at the center of the cemetery. Kong descendants over dozens of generations were interred in the cemetery. The cemetery held great symbolic, collective and familial importance for members of the Kong family. There are more than 4,000 tombstones that can be identified in the cemetery in 183 hectares of forests under protection. It was illegal to cut down trees for wood or to pillage so a wall was built around the 3,000 mu cemetery in the late 17th century. The cemetery kept expanding to bury more and more Kong family members, located towards the Kong temple's north by over one kilometre with no other cemetery like it in historical scope or size in China. The Dukes were buried in the cemetery. The same Family Temple rituals were carried out at the cemetery three times a year at the tombs of the dukes as offerings were made. The vast history and size of the cemetery made it difficult to carry out rituals of giving ancestral offerings and maintaining graves. [124]

There were a limited amount of ancestors venerated in the family temple but on the other hand, 70 generations of Kongs were buried in the cemetery meaning it was impossible to hold rites and rituals for everyone buried there. There were problems since some Kong nobles who held titles were buried outside of Qufu since they lived and died outside there, especially before the Song dynasty so there were no graves for them in Kong Lin. Some Kongs, and some of them Dukes had no direct descendants since they passed on their title to nephews, cousins or other relatives leading to uncertainty as to who should maintain their graves and clean them. And since in the 14th century Kong Sihui was given Kong Sicheng's title of Duke by the Yuan this implied that Kong Sichueng's father Kong Zhi wasn't a legitimate Duke and wrongly held the title so this brought the question if his grave should be given ducal treatment. In the 18th century, these questions concerning the cemetery were posed by Kong Jifen. He noted that actually nearly all pre-14th century graves before the generation of Kong Sihui had their locations lost in the historical record so only the 54th generation of Kong Sihui and their descendants and the first three generations of the Kong family, Confucius, Confucius's son Kong Li and Kong Li's son Kong Ji were venerated in tomb offerings. Late Imperial China's Board of ritual administered government academies, education and civil examinations. They took on special meanings near and in Qufu as special ritual places were chosen as the places to build education institutions and academies. Students could only be educated at one academy, Academy of the Four Clans run in the 17th century by the Kongs out of the five shuyuan (academies) in total run by them. They were foremost centers of ritual, where sacrifices would be carried out and li would be performed for the "first teacher" (Confucius). [125]

Kong Lingyi (Kong Ling Yi , 1872-1919) in 1904, the last Duke Yansheng in the Qing dynasty. After the 1911 Revolution, he retained the title during the time of the Beiyang government till his death. Kong Ling Yi Yu Zhuang Shi Dun He Zhao (Ju Bu ).jpg
Kong Lingyi (孔令貽, 1872–1919) in 1904, the last Duke Yansheng in the Qing dynasty. After the 1911 Revolution, he retained the title during the time of the Beiyang government till his death.

Confucian academies served as a projection into rural areas of the power of the Kong Dukes. Sacred spaces and shrines, albeit already ruined before the 14th century, were chosen as the places to build the academies. Kong Sihui's branch seizing power as dukes in the late 13th and early 14th centuries lead to the renovation, expansion and rebuilding of the 4 academies. The 11th century Duke Kong Gonyuan's palace was built at the place of Confucius's birth at Mount Ni, close to Zou county towards Quifu's southwest where one of the academies and temples was rebuilt by Duke Kong Sihui in 1342. Tenants and land were endowed to the academy and they and their sacrifices would be managed by the shanzhang (headmaster) appointed by Kong Sihui. A student body was presented in this academy in the 14th century although the student body and educational aspects would go away later. At the Si river and Zhu rivers confluence another academy, the Zhu Si academy was built. It was built at the same time the Dukes gained power in the 14th century as the Mount Ni academy. This one was built on top of a Han dynasty Confucian school which was where the lecture hall of Confucius himself was located. And in the same 14th century Zou county's Zhongyong academy and Wenshang county's Shengze's academy were also built. The Duke Yansheng's power was buttressed and strengthened by rebuilding academies on top of over one millennia year old ruins. What was known as the "Academy of the Four Clans of Kong, Yan Meng and Zeng" by the 18th century was founded earlier in Qufu to school the sons of the Kong family. They schooled people in helping the Duke Yansheng articulate Li and elite lineages political power was buttressed by these private academies. It was the 14th-century expansion in the political and economic power of the Kong Dukes that lead to the drastic expansion of the academy school dedicated to schooling the Kong families sons that existed since the 11th century since it was created by the Kong family. [126]

Republic of China (1912–1949)

Ceremonial Official to Confucius and other scholars before Examination Yuan, Nanjing, 1935. Kao Shi Yuan Gong Yan Sheng Yi Feng Si Guan Cuo Ying .png
Ceremonial Official to Confucius and other scholars before Examination Yuan, Nanjing, 1935.

After the 1911 Xinhai Revolution which overthrew the Manchu-led Qing dynasty, most of the nobility titles used in the imperial era were abolished. The Duke Yansheng title, however, was an exception along with the Marquis of Extended Grace and the descendants of Mencius, Zengzi, and Yan Hui. During the revolution, some Westerners were told that a Han Chinese would be installed as the emperor. The candidate was either the bearer of the Duke Yansheng title, [127] [128] [129] [130] [131] or the holder of the title "Marquis of Extended Grace", a title granted to descendants of the imperial family of the Ming dynasty. [132] The Duke Yansheng was proposed for replacing the Qing dynasty as Emperor by Liang Qichao. [133]

In 1913, the Beiyang government, led by Yuan Shikai, passed a law allowing the Duke Yansheng title to be retained and held by Kong Lingyi (孔令貽), a member of the northern branch. The Wujing Boshi title, on the other hand, was renamed to "Dacheng Zhisheng Xianshi Nanzong Fengsi Guan" (大成至聖先師南宗奉祀官) and held by Kong Qingyi (孔慶儀), a member of the southern branch.

Yuan Shikai conferred the title of Prince on the Duke immediately before declaring the Empire of China (1915–16). [134]

The regent for the underage Duke Kong Te-cheng was Kong Lingjun 孔令儁. [135] He was the Kong Family Mansion steward. [136] [137]

The Kuomintang government started defending Confucianism in the New Life Movement after the New Culture Movement and May Fourth Movement started attacking Confucianism which enabled the Kong family and Duke Yansheng to fend off critics. [138]

In 1935, the Nationalist government abolished the hereditary peerage systems of the imperial era and converted the Duke Yansheng title into a political office, "Dacheng Zhisheng Xianshi Fengsi Guan" (大成至聖先師奉祀官), which simply means "Ceremonial Official to Confucius". [139]

During the Second Sino-Japanese War (1937–1945), Kung Te-cheng (Kong Decheng), the Ceremonial Official to Confucius, evacuated to Hankou, Wuhan, where he was received by Kung Hsiang-hsi (Kong Xiangxi), a fellow descendant of Confucius. [140] They moved to Chongqing later, where the Nationalist government was based during the war.

Taiwan (1949–present)

The Shidian Ritual held in Confucius Temple in Taipei, 2016, with the 2nd Ceremonial Official to Confucius, Kung Tsui-chang, as one of the main officials in the ritual Kong Zi Dan Chen 2566Zhou Nian Shi Dian Dian Li 1Ri Ju Xing ,Jin Nian Zheng Xian Guan Wei Bei Shi Fu Shi Chang Deng Jia Ji ,Bing You Kong Zi Di 79Dai Di Sun Kong Chui Chang Dan Ren Feng Si Guan ,Zhong Yang You Xie Jun Rong Bu Chang Dai Biao Zong Tong Chu Xi Shang Xiang 12.jpg
The Shidian Ritual held in Confucius Temple in Taipei, 2016, with the 2nd Ceremonial Official to Confucius, Kung Tsui-chang, as one of the main officials in the ritual

After the victory of the Communists in the Chinese Civil War, Kung Te-cheng evacuated with the Republic of China government to Taiwan where the current Ceremonial Official to Confucius is based. Until 2008, the office of "Ceremonial Official to Confucius" had the same ranking and remuneration as that of a cabinet minister in the government of the Republic of China in Taiwan. On the other hand, Yan Shiyung (顏世鏞, the last Ceremonial Official to Yan Hui, 1903–1975) and Kung Xiangkai (孔祥楷, the last Dacheng Zhisheng Xianshi Nanzong Fengsi Guan, 1938–2021) did not move to Taiwan, so their title was abolished after the establishment of People's Republic of China. [141]

In 1998, the Taiwanese government demolished the office building of the ceremonial official but retained the appointment. The hostel of National Chung Hsing University along Guoguang Road in South District, Taichung is situated at the former location of the office building.

In 2008, with approval from the Kong family, Taiwan's Ministry of the Interior converted the ceremonial official appointment into an unpaid one. The office is currently held by Kung Tsui-chang (Kong Chuichang), a 79th-generation descendant of Confucius who was appointed in September 2009 after the death of his grandfather, Kung Te-cheng. The Ministry of Interior also declared that female descendants of Confucius are eligible for future appointment.

The southern branch still remained in Quzhou where they lived to this day, and the title of Confucius's descendants in Quzhou alone number 30,000. [77] [142] The leader of the southern branch is 孔祥楷 (Kong Xiangkai), a 75th-generation descendant of Confucius. [143] He is the Southern Confucius Ancestral Temple's management committee director in Quzhou. [144]

Traditionally, the descendants of Confucius use generation poems for their names given to them by the Ming and Qing Emperors along with the descendants of the other Four Sages 四氏  [ w:zh ]. [145] [146] However, Yan family, one of the Four Sages and descendants of Yanyuan, did not use the poem eventually because Yanyuan is considered to be a possible maternal cousin of Confucius, so Emperor Yingzong of Ming made another generation poem for Yan family. [147]

Traditional Ming dynasty Hanfu robes given by the Ming Emperors to the Chinese noble Dukes Yansheng descended from Confucius are still preserved in the Confucius Mansion after over five centuries. Robes from the Qing emperors are also preserved there. [148] [149] [150] [151] [152] The Jurchens in the Jin dynasty and Mongols in the Yuan dynasty continued to patronize and support the Confucian Duke Yansheng. [153]

There was a protest by Kong family members in Qufu against the construction of a Protestant church due to Qufu's status as their hometown. [154] [155] [156] [157] [158] [159]

The cooks of the descendants of Confucius, the Duke Yansheng created dishes that are part of aristocratic cuisine in China and were also served to the emperors. [160] The descendants of Confucius who lived at the mansion and held the hereditary titles held feasts with a unique cuisine. [161] One dish served by cooks of the Duke Yansheng in Qufu was called "Eight Immortals Crossing the Sea". [162] [163] Confucius's descendants had a 2,000 year old food culture which was unique among the Chinese aristocracy. [164] [165] The archives of the Duke Yansheng record the foods served at the various feasts and banquets at the Confucius mansion where many officials, international scholars and the emperor himself visited. [166]

List

Duke Yansheng
Traditional Chinese 衍聖公
Simplified Chinese 衍圣公
Transcriptions
Standard Mandarin
Hanyu Pinyin Yǎnshèng Gōng
Wade–Giles Yen-sheng Kung
No.GenerationName
(Birth–Death)
Tenure
Duration in years and days
Head of state
Duke Yansheng
146th Kong Zongyuan
孔宗願
10551067? Emperor Renzong of Song
Emperor Yingzong of Song
12 years
47thKong Ruomeng
孔若蒙
10681098 Emperor Shenzong of Song
Emperor Zhezong of Song
30 years
47thKong Ruoxu
孔若虛
(?–1104)
10981104 Emperor Zhezong of Song
Emperor Huizong of Song
6 years
248thKong Duanyou
孔端友
(1078–1132)
11041132 Emperor Huizong of Song
Emperor Qinzong of Song
Emperor Gaozong of Song
28 years
3 (south)49thKong Jie
孔玠
(1122–1154)
11321154 Emperor Gaozong of Song
22 years
4 (south)50thKong Jin
孔搢
(1145–1193)
11541193 Emperor Gaozong of Song
Emperor Xiaozong of Song
Emperor Guangzong of Song
39 years
5 (south)51stKong Wenyuan
孔文遠
(1185–1226)
11931226 Emperor Guangzong of Song
Emperor Ningzong of Song
Emperor Lizong of Song
33 years
6 (south)52ndKong Wanchun
孔萬春
(1207–1241)
12261241 Emperor Lizong of Song
15 years
7 (south)53rdKong Zhu
孔洙
(1228–1287)
12411276 Emperor Lizong of Song
Emperor Duzong of Song
Emperor Gong of Song
41 years
3 (north)49thKong Fan
孔璠
(1106–1143)
11401143 Emperor Xizong of Jin
3 years
4 (north)50thKong Zheng
孔拯
(1136–1161)
11421161 Emperor Xizong of Jin
Wanyan Liang of Jin
Emperor Shizong of Jin
19 years
5 (north)50thKong Cong
孔摠
(1138–1190)
11631190 Emperor Shizong of Jin
Emperor Zhangzong of Jin
27 years
6 (north)51stKong Yuancuo
孔元措
(1182–1251)
11911251 Emperor Zhangzong of Jin
Wanyan Yongji of Jin
Emperor Xuanzong of Jin
Emperor Aizong of Jin
Ögedei Khan
Güyük Khan
60 years
7 (north)53rdKong Zhen
孔湞
12511253 Möngke Khan
2 years
853rdKong Zhi
孔治
(1236–1308)
12951308 Chengzong of Yuan
Wuzong of Yuan
13 years
954thKong Sicheng
孔思誠
13081316 Wuzong of Yuan
Renzong of Yuan
8 years
1054thKong Sihui
孔思晦
(1267–1333)
13168 April 1333 Renzong of Yuan
Yingzong of Yuan
Taiding Emperor of Yuan
Tianshun Emperor of Yuan
Wenzong of Yuan
Mingzong of Yuan
Ningzong of Yuan
Emperor Shun of Yuan
17 years
1155thKong Kejian
孔克堅
(1316–1370)
13401355 Emperor Shun of Yuan
15 years
1256thKong Xixue
孔希學
(1335–1381)
13557 October 1381 Emperor Shun of Yuan
Hongwu Emperor
26 years
1357thKong Ne
孔訥
(1358–1400)
13843 October 1400 Hongwu Emperor
Jianwen Emperor
16 years
1458thKong Gongjian
孔公鑑
(1380–1402)
14006 May 1402 Jianwen Emperor
2 years
1559thKong Yanjin
孔彥縉
(1401–1455)
141030 November 1455 Yongle Emperor
Hongxi Emperor
Xuande Emperor
Zhengtong Emperor
Jingtai Emperor
45 years
1560thKong Chengqing
孔承慶
(1420–1450)
Title bestowed posthumously
1661stKong Hongxu
孔弘緒
(1448–1504)
14561469 Jingtai Emperor
Tianshun Emperor
Chenghua Emperor
13 years
1761stKong Hongtai
孔弘泰
(1450–1503)
14769 June 1503 Chenghua Emperor
Hongzhi Emperor
27 years
1862ndKong Wenshao
孔聞韶
(1482–1546)
150312 March 1546 Hongzhi Emperor
Zhengde Emperor
Jiajing Emperor
43 years
1963rdKong Zhengan
孔貞幹
(1519–1556)
15469 September 1556 Jiajing Emperor
10 years
2064thKong Shangxian
孔尚賢
(1544–1622)
155926 January 1622 Jiajing Emperor
Longqing Emperor
Wanli Emperor
Taichang Emperor
Tianqi Emperor
63 years
2165thKong Yinzhi
孔胤植
(1592–1648)
16229 January 1648 Tianqi Emperor
Chongzhen Emperor
Shunzhi Emperor
26 years
2266thKong Xingxie
孔興燮
(1636–1668)
16487 January 1668 Shunzhi Emperor
Kangxi Emperor
19 years
2367thKong Yuqi
孔毓圻
(1657–1723)
1 March 16688 December 1723 Kangxi Emperor
Yongzheng Emperor
55 years, 282 days
2468thKong Chuanduo
孔傳鐸
(1674–1735)
17231731 Yongzheng Emperor
8 years
2569thKong Jihuo
孔繼濩
(1697–1719)
Title bestowed posthumously
2570thKong Guangqi
孔廣棨
(1713–1743)
173131 January 1743 Yongzheng Emperor
Qianlong Emperor
12 years
2671stKong Zhaohuan
孔昭煥
(1735–1782)
17434 October 1782 Qianlong Emperor
39 years
2772ndKong Xianpei
孔憲培
(1756–1793)
29 October 17827 December 1793 Qianlong Emperor
11 years, 39 days
2873rdKong Qingrong [167]
孔慶鎔
(1787–1841)
179422 March 1841 Qianlong Emperor
Jiaqing Emperor
Daoguang Emperor
47 years
2974thKong Fanhao
孔繁灝
(1806–1862)
184111 November 1862 Daoguang Emperor
Xianfeng Emperor
Tongzhi Emperor
21 years
3075thKong Xiangke
孔祥珂
(1848–1876)
186314 November 1876 Tongzhi Emperor
Guangxu Emperor
13 years
3176thKong Lingyi
孔令貽
(1872–1919)
18778 November 1919 Guangxu Emperor
Xuantong Emperor
Sun Yat-sen
Yuan Shikai
Li Yuanhong
Xu Shichang
42 years
3277th Kung Teh-cheng
孔德成
Kǒng Déchéng
(1920–2008)
6 June 19208 July 1935 Xu Shichang
Li Yuanhong
Cao Kun
Duan Qirui
Zhang Zuolin
Tan Yankai
Chiang Kai-shek
Lin Sen
15 years, 32 days
Ceremonial Official to Confucius
177th Kung Teh-cheng
孔德成
Kǒng Déchéng
(1920–2008)
8 July 193528 October 2008 Lin Sen
Chiang Kai-shek
Yen Chia-kan
Chiang Ching-kuo
Lee Teng-hui
Chen Shui-bian
Ma Ying-jeou
73 years, 112 days
-78thKung Wei-yi
孔維益
(1939–1989)
Died young
279th Kung Tsui-chang
孔垂長 [168]
Kǒng Chuícháng
(1975– )
25 September 2009Incumbent Ma Ying-jeou
Tsai Ing-wen
Lai Ching-te
15 years, 342 days

See also

References

  1. Marcia Reed; Paola Demattè (2011). China on Paper: European and Chinese Works from the Late Sixteenth to the Early Nineteenth Century. Getty Publications. p. 50. ISBN   978-1-60606-068-1.
  2. 1 2 3 McNicholas, Mark Peter (2007). Forgery and Impersonation in Late Imperial China: Popular Appropriations of Official Authority, 1700--1820. p. 186. ISBN   978-0-549-52893-7.[ permanent dead link ]
  3. A History of Food Culture in China. World Scientific. 2015. p. 22. ISBN   978-1-938368-27-1.
  4. Rongguang Zhao; Gangliu Wang; Aimee Yiran Wang (1 January 2015). A History of Food Culture in China. World Scientific. pp. 22–. ISBN   978-1-938368-28-8.
  5. Maggie Keswick; Charles Jencks; Alison Hardie (2003). The Chinese Garden: History, Art and Architecture. Harvard University Press. p. 221. ISBN   978-0-674-01086-4.
  6. Jinfan Zhang (2014). The Tradition and Modern Transition of Chinese Law. Springer Science & Business Media. p. 194. ISBN   978-3-642-23266-4.
  7. Mark P. McNicholas (2016). Forgery and Impersonation in Imperial China: Popular Deceptions and the High Qing State. University of Washington Press. p. 103. ISBN   978-0-295-80623-5.
  8. Betty Peh-T'I Wei (2006). Ruan Yuan, 1764-1849: The Life and Work of a Major Scholar-Official in Nineteenth-Century China before the Opium War. Hong Kong University Press. p. 246. ISBN   978-962-209-785-8.
  9. 王, 雯慧 (26 August 2009). "中國儒家文化的傳承──孔德成". Deer Cultural Heritage Center, National Chung Hsing University.
  10. 汪, 士淳 (24 October 2013). 儒者行:孔德成先生傳. Linking Publishing Co., Ltd. pp. 167–168, 323–324. ISBN   9789570842760.
  11. "life as the heir to Confucius". 14 November 2014.
  12. "孔子备受韩国尊崇后代枝繁叶茂名人辈出" [Confucius is highly respected in Korea, and his descendants flourished and produced many celebrities] (in Chinese). Archived from the original on 23 September 2016.
  13. "Updated Confucius family tree has two million members". News.xinhuanet.com. 16 February 2008. Archived from the original on 26 February 2008. Retrieved 7 November 2010.
  14. "感谢您的浏览! - 新华网". Archived from the original on 30 December 2016. Retrieved 22 March 2016.
  15. "台湾儒家奉祀官将改为无给职 不排除由女子继任_新闻中心_新浪网". news.sina.com.cn.
  16. "台湾拟减少儒家世袭奉祀官职位并取消俸禄". Radio France Internationale .
  17. "【文史雜記】大成至聖先師奉祀官". Archived from the original on 11 June 2016.
  18. "制度變革/奉祀官改無給職 可有女官 - 民生戰線 - udn城市". city.udn.com.
  19. 孔林: 墓葬 Archived 2013-12-21 at the Wayback Machine (Cemetery of Confucius: Burials)
  20. Wilt Lukas Idema; Erik Zèurcher (1990). Thought and Law in Qin and Han China: Studies Dedicated to Anthony Hulsewâe on the Occasion of His Eightieth Birthday. Brill Archive. pp. 101–. ISBN   90-04-09269-2.
  21. Xinzhong Yao (2015). The Encyclopedia of Confucianism: 2-volume set. Taylor & Francis. p. 58. ISBN   978-1-317-79348-9.
  22. Xinzhong Yao (2003). RoutledgeCurzon Encyclopedia of Confucianism. RoutledgeCurzon. p. 26. ISBN   978-0-415-30652-2.
  23. Jacques Sancery (2009). Confucius. Cerf. p. 19. ISBN   978-2-204-08582-3.
  24. Rafe de Crespigny (2006). A Biographical Dictionary of Later Han to the Three Kingdoms (23-220 AD). BRILL. p. 393. ISBN   978-90-474-1184-0.
  25. Rafe de Crespigny (2006). A Biographical Dictionary of Later Han to the Three Kingdoms (23-220 AD). BRILL. p. 389. ISBN   978-90-474-1184-0.
  26. 《汉书·杨胡朱梅云传》:初,武帝时,始封周后姬嘉为周子南君,至元帝时,尊周子南君为周承休侯,位次诸侯王。使诸大夫博士求殷后,分散为十余姓,郡国往往得其大家,推求子孙,绝不能纪。时,匡衡议,以为“王者存二王后,所以尊其先王而通三统也。其犯诛绝之罪者绝,而更封他亲为始封君,上承其王者之始祖。《春秋》之义,诸侯不能守其社稷者绝。今宋国已不守其统而失国矣,则宜更立殷后为始封君,而上承汤统,非当继宋之绝侯也,宜明得殷后而已。今之故宋,推求其嫡,久远不可得;虽得其嫡,嫡之先已绝,不当得立。《礼记》孔子曰:‘丘,殷人也。’先师所共传,宜以孔子世为汤后。”上以其语不经,遂见寝。
  27. John Lagerwey; Pengzhi Lü (2009). Early Chinese Religion: The Period of Division (220-589 Ad). BRILL. p. 257. ISBN   978-90-04-17585-3.
  28. John Lagerwey; Pengzhi Lü (2009). Early Chinese Religion, Part Two: The Period of Division (220-589 AD) (2 vols). BRILL. p. 257. ISBN   978-90-474-2929-6.
  29. Zhong yang yan jiu yuan. Ya tai qu yu yan jiu zhuan ti zhong xin (2006). The frontiers of Southeast Asia and Pacific studies. Center for Asia-Pacific Area Studies, Research Center for Humanities & Social Sciences, Academia Sinica. p. 101. ISBN   978-986-00-8256-2.
  30. Cuong Tu Nguyen (1997). Zen in Medieval Vietnam: A Study and Translation of the Thiè̂n Uyẻ̂n Tập Anh. University of Hawaii Press. pp. 341–. ISBN   978-0-8248-1948-4.
  31. Peimin Ni (18 February 2016). Confucius: The Man and the Way of Gongfu. Rowman & Littlefield Publishers. pp. xx–. ISBN   978-1-4422-5743-6.
  32. Xinzhong Yao (11 May 2015). The Encyclopedia of Confucianism: 2-volume Set. Routledge. pp. 659–. ISBN   978-1-317-79349-6.
  33. Thomas A. Wilson (2002). On Sacred Grounds: Culture, Society, Politics, and the Formation of the Cult of Confucius. Harvard University Asia Center. p. 177. ISBN   978-0-674-00961-5.
  34. Xinzhong Yao (2003). O - Z. RoutledgeCurzon. pp. 659–. ISBN   978-0-415-30653-9.
  35. University of Toronto. Cheng Yu Tung East Asian Library; George Qingzhi Zhao; Stephen Qiao; Royal Ontario Museum; H.H. Mu Far Eastern Library; Thomas Fisher Rare Book Library (May 2010). Leaves of enchantment, bones of inspiration: the dawn of Chinese studies in Canada : an exhibition of Chinese rare books. Thomas Fisher Rare Book Library. p. 34. ISBN   9780772760821.
  36. Davis, Richard L. (1 November 2014). From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong. Hong Kong University Press. pp. 143–. ISBN   978-988-8208-10-4.
  37. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 287–. ISBN   978-90-04-27164-7.
  38. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 1229–. ISBN   978-90-04-27164-7.
  39. 1 2 3 Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 1538–. ISBN   978-90-04-27164-7.
  40. 1 2 Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 815–. ISBN   978-90-04-27164-7.
  41. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 804–. ISBN   978-90-04-27164-7.
  42. John Lagerwey; Pengzhi Lü (30 October 2009). Early Chinese Religion: The Period of Division (220-589 Ad). BRILL. pp. 120–. ISBN   978-90-04-17585-3.
  43. John Lagerwey; Pengzhi Lü (23 November 2009). Early Chinese Religion, Part Two: The Period of Division (220-589 AD) (2 vols). BRILL. pp. 120–. ISBN   978-90-474-2929-6.
  44. John Lagerwey; Pengzhi Lü (30 October 2009). Early Chinese Religion: The Period of Division (220-589 Ad). BRILL. pp. 123–124. ISBN   978-90-04-17585-3.
  45. John Lagerwey; Pengzhi Lü (23 November 2009). Early Chinese Religion, Part Two: The Period of Division (220-589 AD) (2 vols). BRILL. pp. 123–124. ISBN   978-90-474-2929-6.
  46. H.S. Brunnert; V.V. Hagelstrom (15 April 2013). Present Day Political Organization of China. Routledge. pp. 493–. ISBN   978-1-135-79795-9.
  47. "P.492-3. Present Day Political Organization of China". Archived from the original on 25 April 2016. Retrieved 20 May 2016.
  48. Brunnert, I. S. (Ippolit Semenovich); Gagelstrom, V. V.; Kolesov, N. F. (Nikolai Fedorovich); Bielchenko, Andrei Terentevich; Moran, Edward Eugene. "Present day political organization of China". New York : Paragon via Internet Archive.
  49. H.S. Brunnert; V.V. Hagelstrom (15 April 2013). Present Day Political Organization of China. Routledge. ISBN   978-1-135-79794-2.
  50. Conrad, Emily (28 September 2019). "Confucius in Qufu". The World of Chinese.
  51. 1 2 3 4 Murray, Julia K. "Descendants and Portraits of Confucius in the Early Southern Song" (PDF). Archived from the original (PDF) on 13 September 2016. Retrieved 3 May 2016.
  52. 1 2 "AAS Abstracts: China Session 45". Archived from the original on 6 October 2016. Retrieved 24 July 2016.
  53. "Session 45: On Sacred Grounds: The Material Culture and Ritual Formation of the Confucian Temple in Late Imperial China". Archived from the original on 18 March 2015. Retrieved 3 May 2016.
  54. Wilson, Thomas (1 August 1996). "The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage" via ResearchGate.
  55. Wilson, Thomas A. "Cult of Confucius". academics.hamilton.edu.
  56. "- Quzhou City Guides - China TEFL Network". Archived from the original on 4 March 2016. Retrieved 3 May 2016.
  57. "confucianism". kfz.freehostingguru.com.
  58. "孔子家族全书:家事本末_17.孔浈不幸被夺爵_米花在线书库". book.mihua.net. Archived from the original on 10 June 2016. Retrieved 3 May 2016.
  59. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 16. ISBN   978-0295745947.
  60. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 17. ISBN   978-0295745947.
  61. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 18. ISBN   978-0295745947.
  62. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 19. ISBN   978-0295745947.
  63. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 20. ISBN   978-0295745947.
  64. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 32–. ISBN   978-90-04-27164-7.
  65. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 824–. ISBN   978-90-04-27164-7.
  66. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 794–. ISBN   978-90-04-27164-7.
  67. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 33–. ISBN   978-90-04-27164-7.
  68. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. xv–. ISBN   978-90-04-27164-7.
  69. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 329–. ISBN   978-90-04-27164-7.
  70. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 807–. ISBN   978-90-04-27164-7.
  71. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 812–. ISBN   978-90-04-27164-7.
  72. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 816–. ISBN   978-90-04-27164-7.
  73. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 820–. ISBN   978-90-04-27164-7.
  74. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 811–. ISBN   978-90-04-27164-7.
  75. 1 2 Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 813–. ISBN   978-90-04-27164-7.
  76. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 819–. ISBN   978-90-04-27164-7.
  77. 1 2 "Nation observes Confucius anniversary". China Daily. 29 September 2006.
  78. "Confucius Anniversary Celebrated". China Daily. 29 September 2006.
  79. https://www.researchgate.net/publication/248653434_The_Ritual_Formation_of_Confucian_Orthodoxy_and_the_Descendants_of_the_Sage p. 572.
  80. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 21. ISBN   978-0295745947.
  81. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 22. ISBN   978-0295745947.
  82. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 23. ISBN   978-0295745947.
  83. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 24. ISBN   978-0295745947.
  84. "磐安发现一处宋墓 墓主是孔子47代裔孙(图)". js.ifeng.com.
  85. "磐安孔氏家庙-浙江省非物质文化遗产网/浙江非遗网". Archived from the original on 3 June 2016. Retrieved 9 May 2016.
  86. "金华磐安发现一处宋代古墓 墓主疑是孔子47代裔孙--浙江省殡葬协会". www.zjbzxh.org. Archived from the original on 6 October 2016. Retrieved 9 May 2016.
  87. "中国深圳孔氏联谊会-榉溪孔氏家庙". szkong.net. Archived from the original on 23 September 2016. Retrieved 9 May 2016.
  88. "孔传:孔传 锁定 本缺少名片图,补充相关内". Archived from the original on 5 June 2016. Retrieved 21 May 2016.
  89. http://www.inee.edu.mx/c/bcok.php?xVZ2/9t1z4.html%5B%5D
  90. "孔氏六帖 南宋 孔传(孔若古)衢州派始祖 - 孔氏宗亲网 - Powered by LeadBBS 9.2". Archived from the original on 8 August 2016.
  91. 1 2 https://www.researchgate.net/publication/248653434_The_Ritual_Formation_of_Confucian_Orthodoxy_and_the_Descendants_of_the_Sage p. 575.
  92. Wilson, Thomas A.. 1996. “The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage”. The Journal of Asian Studies 55 (3). [Cambridge University Press, Association for Asian Studies]: 559–84. doi:10.2307/2646446. https://www.jstor.org/stable/2646446 p. 575.
  93. "Descendants of Confucius in South Korea Seek Roots in Quzhou". Quzhou.China. 19 May 2014. Archived from the original on 4 February 2015. Retrieved 5 August 2014.
  94. "South Korea home to 80,000 descendants of Confucius - People's Daily Online". en.people.cn. Archived from the original on 28 August 2016. Retrieved 3 May 2016.
  95. "New Confucius Genealogy out next year -- china.org.cn". www.china.org.cn.
  96. "China Exclusive: Korean Confucius descendants trace back to ancestor of family tree - China.org.cn". www.china.org.cn.
  97. "China Exclusive: Korean Confucius descendants trace back to ancestor of family tree". news.xinhuanet.com. Archived from the original on 12 March 2016.
  98. Smith, Paul J. "Fear of Gynarchy in an Age of Chaos: Kong Qi's Reflections on Life in South China under Mongol Rule." Journal of the Economic and Social History of the Orient 41, no. 1 (1998): 1-95. https://www.jstor.org/stable/3632774. https://www.jstor.org/stable/3632774 http://booksandjournals.brillonline.com/content/journals/10.1163/1568520982601412
  99. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 1466–. ISBN   978-90-04-27164-7. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 1575–. ISBN   978-90-04-27164-7.
  100. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 25. ISBN   978-0295745947.
  101. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 26. ISBN   978-0295745947.
  102. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 27. ISBN   978-0295745947.
  103. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 28. ISBN   978-0295745947.
  104. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 29. ISBN   978-0295745947.
  105. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 30. ISBN   978-0295745947.
  106. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 31. ISBN   978-0295745947.
  107. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 32. ISBN   978-0295745947.
  108. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 33. ISBN   978-0295745947.
  109. Thomas A. Wilson (2002). On Sacred Grounds: Culture, Society, Politics, and the Formation of the Cult of Confucius. Harvard University Asia Center. pp. 69, 315. ISBN   978-0-674-00961-5.
  110. Thomas Jansen; Thoralf Klein; Christian Meyer (21 March 2014). Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. BRILL. pp. 188–. ISBN   978-90-04-27151-7.
  111. Charles O. Hucker (1 April 2008). A Dictionary of Official Titles in Imperial China. Peking University Press. p. 569. ISBN   978-7-301-13487-0.
  112. Modern Chinese Religion I (2 vol.set): Song-Liao-Jin-Yuan (960-1368 AD). BRILL. 8 December 2014. pp. 1565–. ISBN   978-90-04-27164-7.
  113. Frederic E. Wakeman (1985). The Great Enterprise: The Manchu Reconstruction of Imperial Order in Seventeenth-century China. University of California Press. pp. 858–. ISBN   978-0-520-04804-1.
  114. Evelyn S. Rawski (15 November 1998). The Last Emperors: A Social History of Qing Imperial Institutions . University of California Press. pp.  72–. ISBN   978-0-520-92679-0.
  115. Betty Peh-T'I Wei (1 August 2006). Ruan Yuan, 1764-1849: The Life and Work of a Major Scholar-Official in Nineteenth-Century China before the Opium War. Hong Kong University Press. pp. 246–. ISBN   978-962-209-785-8.
  116. Selling Modernity: A Study of "All-Story Monthly" ("Yueyue Xiaoshuo") in the Late Qing Context. 2008. pp. 74–. ISBN   978-0-549-65016-4.
  117. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 98. ISBN   978-0295745947.
  118. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 99. ISBN   978-0295745947.
  119. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 100. ISBN   978-0295745947.
  120. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 100. ISBN   978-0295745947.
  121. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 101. ISBN   978-0295745947.
  122. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 102. ISBN   978-0295745947.
  123. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 135. ISBN   978-0295745947.
  124. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 136. ISBN   978-0295745947.
  125. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 137. ISBN   978-0295745947.
  126. Agnew, Christopher S. (2019). The Kongs of Qufu: The Descendants of Confucius in Late Imperial China. University of Washington Press. p. 138. ISBN   978-0295745947.
  127. Eiko Woodhouse (2 August 2004). The Chinese Hsinhai Revolution: G. E. Morrison and Anglo-Japanese Relations, 1897-1920. Routledge. p. 113. ISBN   978-1-134-35242-5.
  128. Jonathan D. Spence (28 October 1982). The Gate of Heavenly Peace: The Chinese and Their Revolution. Penguin Publishing Group. p. 84. ISBN   978-1-101-17372-5.
  129. Shêng Hu; Danian Liu (1983). The 1911 Revolution: A Retrospective After 70 Years. New World Press. p. 55.
  130. The National Review, China. 1913. p. 200.
  131. Monumenta Serica. H. Vetch. 1967. p. 67.
  132. Percy Horace Braund Kent (1912). The Passing of the Manchus. E. Arnold. pp.  382–.
  133. Modernisation of Chinese Culture: Continuity and Change (revised ed.). Cambridge Scholars Publishing. 2014. p. 74. ISBN   978-1443867726.
  134. Parker, Edward Harper (14 February 2018). "China, her history, diplomacy, and commerce, from the earliest times to the present day". N.Y. : Dutton via Internet Archive.
  135. "第22章 康有为与孔令儁_中国历史网". lishi.zhuixue.net. Archived from the original on 15 August 2016. Retrieved 28 June 2016.
  136. A History of Food Culture in China. World Scientific. 23 July 2015. pp. 21–. ISBN   978-1-938368-27-1.
  137. Rongguang Zhao; Gangliu Wang; Aimee Yiran Wang (1 January 2015). A History of Food Culture in China. World Scientific. pp. 21–. ISBN   978-1-938368-28-8.
  138. Zhou, Zehao (2011). THE ANTI-CONFUCIAN CAMPAIGN DURING THE CULTURAL REVOLUTION, AUGUST 1966-JANUARY 1967 (PDF) (Dissertation submitted to the Faculty of the Graduate School of the University of Maryland, College Park in partial fulfillment of the requirements for the degree of Doctor of Philosophy). University of Maryland. pp. 19, 20.
  139. "Confucius - People's Daily Online". english.people.com.cn.
  140. "Foreign News: Warlike Confucian". TIME. 17 January 1938. Archived from the original on 20 December 2008.
  141. "曲阜市情网-第二章 近现代名人". www.qfsq.com. Archived from the original on 9 December 2017. Retrieved 9 December 2017.
  142. "Confucius Anniversary Celebrated". China Daily. 29 September 2006.
  143. Thomas Jansen; Thoralf Klein; Christian Meyer (21 March 2014). Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. BRILL. pp. 189–. ISBN   978-90-04-27151-7.
  144. He Shan (20 October 2017). "Kong Xiangkai restores Confucianism traditions". China.org.cn.
  145. (in Chinese) 孔姓 (The Kong family, descendants of Confucius) Archived September 3, 2011, at the Wayback Machine
  146. (in Chinese) 孟姓 (The Meng family, descendants of Mencius) Archived January 16, 2006, at the Wayback Machine
  147. 颜子家世[Family of Yanyuan] (in Chinese). 齐鲁书社. 1998. ISBN   9787533307400.
  148. Zhao, Ruixue (14 June 2013). "Dressed like nobility". China Daily.
  149. "Confucius family's secret legacy comes to light". Xinhua. 28 November 2018.
  150. Sankar, Siva (28 September 2017). "A school that can teach the world a lesson". China Daily.
  151. Wang, Guojun (December 2016). "The Inconvenient Imperial Visit: Writing Clothing and Ethnicity in 1684 Qufu". Late Imperial China. 37 (2). Johns Hopkins University Press: 137–170. doi:10.1353/late.2016.0013. S2CID   151370452. Archived from the original on 7 July 2021. Retrieved 15 May 2020.
  152. Kile, S.E.; Kleutghen, Kristina (June 2017). "Seeing through Pictures and Poetry: A History of Lenses (1681)". Late Imperial China. 38 (1). Johns Hopkins University Press: 47–112. doi: 10.1353/late.2017.0001 .
  153. Sloane, Jesse D. (October 2014). "Rebuilding Confucian Ideology: Ethnicity and Biography in the Appropriation of Tradition". Sungkyun Journal of East Asian Studies. 14 (2): 235–255. doi: 10.21866/esjeas.2014.14.2.005 . ISSN   1598-2661.
  154. Jaffe, Gabrielle (2 October 2013). "Qufu, China: a tour of Confucius's home town". The Telegraph.
  155. ANNA, CARA (24 December 2010). "Church plan in hometown of Confucius draws protest". ASSOCIATED PRESS.
  156. MCCLURE, ROSEMARY (27 June 2013). "China: Shangri-La to open new hotel in Confucius' birthplace". Los Angeles Times.
  157. MEYER, MIKE (14 June 1998). "Encounters With Confucius". Los Angeles Times.
  158. DEMICK, BARBARA (25 March 2011). "Confucius is a hometown hero again". LOS ANGELES TIMES.
  159. Miller, Stephen (1 November 2008). "Lineal Descendant of Confucius Fostered Tradition". The Wall Street Journal.
  160. Gao, Ceng (20 June 2013). "Sublime cuisine from royal kitchens". Shanghai Daily.
  161. "With 'Confucius cuisine', they cook to order". AFP. 11 September 2013.
  162. Mark Zuiderveld, ed. (5 July 2018). "A Dish of 'Eight Immortals Crossing the Sea'". Translated by Wu Li.
  163. Justin Davis, ed. (17 January 2019). "Confucius: A Model Teacher". Translated by Li Yi. pressreader.
  164. "4: Food Culture at the Mansion of Duke Yansheng (衍圣) in Qufu". A History of Food Culture in China. SCPG PUBLISHING CORPORATION. 2015. pp. 21–28. doi:10.1142/9781938368271_0004. ISBN   978-1-938368-16-5.
  165. Zhao, Rongguang; Wang, Gangliu; Wang, Aimee Yiran (2015). A History Of Food Culture In China. World Scientific. p. 4. ISBN   978-1938368288.
  166. Zhao, Rongguang; Wang, Gangliu; Wang, Aimee Yiran (2015). A History Of Food Culture In China. World Scientific. p. 21. ISBN   978-1938368288.
  167. Nephew of Kong Xianpei.
  168. Grandson of Kung Teh-cheng.