一

在浙江衢州這座國家級(jí)歷史文化名城東南隅，有一片紅墻黑瓦、飛檐翹角的古建筑群，這就是被世人譽(yù)為“東南闕里”和“南宗尼山”的孔氏南宗家廟。

衢州孔氏南宗家廟是孔子大宗繁衍生息了780多年的地方，也是國務(wù)院公布的國家級(jí)文物保護(hù)單位。

走進(jìn)孔氏南宗家廟大門，便是大成門前卵石鋪地的一個(gè)大院子。院子里三棵兩人合抱粗的銀杏樹高入云霄，這三棵明朝初年栽種的銀杏與后院的青翠古柏一樣，經(jīng)歷了600余年的風(fēng)雨，風(fēng)吹樹葉的颯颯聲，好似在向人們低語：“逝者如斯夫，不舍晝夜！”也似乎在述說蘊(yùn)藏在它密密年輪中的偉大和悲壯。

院子?xùn)|墻爬滿青苔的古碑中，有一塊清康熙年間駐節(jié)衢州的兵部尚書李子芳撰寫的碑文《重修衢州孔氏家廟碑》。李子芳在碑文中寫道：“自唐開元后郡邑皆立孔子廟，有司歲時(shí)奉祠，至于今不廢；而為孔子家廟者，遍行天下唯曲阜與衢州耳?！币簿褪钦f孔子家廟全國僅山東曲阜和浙江衢州兩座。

衢州之所以建孔氏家廟，是由于北宋末期金兵占領(lǐng)開封，1128年宋高宗趙構(gòu)南渡在臨安(杭州)建都，孔子四十八代嫡長(zhǎng)孫、衍圣公孔端友護(hù)蹕隨行，趙構(gòu)將衢州的州學(xué)校舍賜予孔端友暫作“家廟”，孔氏大宗就此安家繁衍生息。

歲月悠悠，歷史變遷，朝代更迭，在元始祖忽必律統(tǒng)一中國之后，至元十九年(1282年)八月，元始祖召衢州第六代衍圣公(孔子五十三世宗子)孔洙赴京，令他載爵去曲阜奉祀。孔洙以先祖廬墓在衢州，且衢州已建家廟，不忍舉家北上為由，讓爵給曲阜族弟孔治。元始祖稱贊孔洙“于違榮而不違道，真圣人后也”。由此，孔氏這“天下第一家族”遂分成南、北兩宗，衢州的孔氏家廟也隨之稱為“孔氏南宗家廟”。

失去爵位后的孔氏南宗自此走向民間，或?yàn)閷W(xué)官，或當(dāng)山長(zhǎng)，建校辦學(xué)，訓(xùn)育少年，弘道鄉(xiāng)里，教化平民，活躍于東南諸省，為儒學(xué)南漸、理學(xué)北傳貢獻(xiàn)自己的聰明才智，直至明朝正統(tǒng)元年(1436年)，英宗皇帝下旨“訪求衍圣公孔端友后”，孔洙六世孫(也就是孔子五十九世宗子)孔彥繩遂于正德元年(1506年)重新被封為“世襲翰林院五經(jīng)博士”，以奉家廟祭祀。1919年、1935年，國民政府先后改任孔子南、北兩地宗子為“大成至圣先師南宗奉祀官”與“大成至圣先師奉祀官”。最后一位“大成至圣先師南宗奉祀官”孔祥楷，是孔子七十五代嫡長(zhǎng)孫，于1944年10月襲任，虛齡7歲，今年已69歲。

二

孔氏南宗家廟占地13900平方米，分家廟、孔府、孔園三部分。

衢州孔氏南宗家廟先為衢州州學(xué)校舍代替，后于宋理宗寶元年(1253年)由朝廷撥款36萬緡(一千銅錢為一緡)，按曲阜家廟規(guī)模建造，達(dá)二百余楹，不過爾后又毀于兵燹，不存片瓦。現(xiàn)存家廟建于明朝正德年間，規(guī)模仍仿宋制，此后屢毀屢修。1948年國民政府曾撥款小修，1984年始，在近五年間，衢州市政府投入50余萬元對(duì)大成殿、思魯閣、大成門和兩廡進(jìn)行了修葺，而且重建了圣澤樓，到了1998年，衢州市人民政府又投資近2000萬元復(fù)建了家廟西軸線上的五支祠、襲封祠、六代公爵祠以及孔府、花園等，這一工程于2000年5月竣工，建筑面積2086平方米。

修葺一新的孔氏南宗家廟，由廟門、大成門、佾臺(tái)、大成殿、東西兩廡、五支祠、襲封祠、六代公爵祠和思魯閣、圣澤樓組成。在氣勢(shì)恢宏的大成殿前和大成殿中，分別高懸著康熙皇帝題寫的匾額“萬世師表”和雍正皇帝書寫的匾額“生民未有”。大成殿中帝王裝束的孔子彩塑像高達(dá)4.5米，兩側(cè)的伯魚、子思塑像亦栩栩如生，殿內(nèi)柱子上掛著雍正和干龍寫的兩副楹聯(lián)，分別是“德冠生民溯地辟天開咸尊首出，道降群圣統(tǒng)金聲玉振共仰大成”、“氣備四時(shí)與天地鬼神日月合其德，教垂萬世繼堯舜禹湯文武作之師”。

東廡陳列著六位有代表性的孔氏大宗先祖的塑像，依次是孔仁玉、孔端友、孔傳、孔洙、孔彥繩、孔慶儀；西廡陳列著宋、金戰(zhàn)爭(zhēng)局勢(shì)圖和孔氏南宗史跡，以及有關(guān)孔氏南宗讓爵與復(fù)爵的青石浮雕。

思魯閣內(nèi)供著兩件“鎮(zhèn)廟之寶”：孔子夫婦楷木像和先圣遺像碑?？鞠駷槎四咀迂曀?，先圣遺像系唐代畫家吳道子所繪，由孔端友隨蹕南渡帶到衢州描摹勒石?？鬃臃驄D楷木像高60厘米，褐色?？鬃娱L(zhǎng)袍大袖，亓官夫人長(zhǎng)裙曳地，形象生動(dòng)。先圣遺像碑高2.07米，寬0.85米，碑額篆刻“德配大地，道冠古今，刪述六經(jīng)，垂憲萬世”十六個(gè)大字。刻像向有“衣冠佩劍，有溫而厲，威而不猛，恭而安之”的美譽(yù)；明正德年間重建家廟時(shí)，主事者在碑背補(bǔ)刻新建家廟規(guī)模圖。此碑乃孔端友與孔傳所立，碑右下側(cè)刻有“扈蹕南渡四十七世孫兵部尚書傳四十八世襲封衍圣公端友敬立”落款，系宋碑，是衢州孔氏南宗家廟中時(shí)限最早的古碑。

與家廟一墻之隔的孔府，由于歷代孔氏宗子任職名稱不同，先后稱為“衍圣公府”、“博士府”和“奉祀官府”，由大門、二門、大堂、花廳、碑廊和內(nèi)宅組成?？赘箝T題匾為鄭板橋題寫的“孔氏先宗”；孔府二門旁懸掛著清代名儒紀(jì)曉嵐書寫的楹聯(lián)：“與國咸休安富尊榮公府第，同天并老道德文章圣人家?！笨赘筇玫呢翌~為“泗浙同源”，意為曲阜孔氏北宗與衢州孔氏南宗同源。大堂是孔府主人會(huì)見各級(jí)官員和眾議家族重大事宜的客廳，大堂西側(cè)有小花園和碑廊。碑廊由70方鑲嵌在粉墻上的青石碑組成，雕刻的是全套《孔子圣跡圖》。碑廊前的花木叢中有一巨石，鐫有孔祥楷先生的草書“過庭”二字。

與大堂相隔一個(gè)天井的花廳，則是普通的會(huì)客廳，其后是內(nèi)宅。內(nèi)宅是幽靜的四合院式建筑，系嫡長(zhǎng)孫家眷的居住處，正面的二層樓上珍藏著書籍字畫和祖宗畫像。

孔園是一個(gè)建有亭臺(tái)閣榭、池塘草坪、假山花樹的休憩園林。小漁船橫臥水面，古水車倚傍堤岸，紅鯉魚激起水花，清泉水潺潺流淌；鴿群在天空中盤旋，青蛙在荷葉間跳躍；綠孔雀和白水鴨旁若無人地在草坪上漫步：“百鳥房”里啾啁的小鳥和亭臺(tái)間流出的悠悠古樂，以及從“大中堂”飄出的裊裊茶香，給恬靜的園子增添了濃郁的詩情畫意。

三

虛齡七歲襲任“大成至圣先師南宗奉祀官”的孔子七十五代嫡長(zhǎng)孫孔祥楷先生，生于1938年。關(guān)于孔祥楷的最早記載，見之于1947年9月6日《東南日?qǐng)?bào)》記者雷鋮先生的文章《南宗祀孔記》，文中寫道：“……南宗現(xiàn)在的奉祀官孔祥楷是一個(gè)十歲的小孩子，還在尼山小學(xué)念書。奉祀官除享受簡(jiǎn)任官的待遇之外，國府還要培植其受大學(xué)教育?！?/p>

1961年，孔祥楷畢業(yè)于西安建筑科技大學(xué)，曾任河北金廠峪金礦技術(shù)員、基建科長(zhǎng)、副礦長(zhǎng)、礦長(zhǎng)。1993年祥楷先生從沈陽黃金學(xué)院副院長(zhǎng)任上調(diào)回故鄉(xiāng)衢州，先后任市長(zhǎng)助理、市委統(tǒng)戰(zhàn)部長(zhǎng)、政協(xié)副主席等職。由于不習(xí)慣南方的氣候，加之身體不大好，老伴董悅英女士沒有一道南來，故祥楷先生竟成了“單身漢”。夫人雖然不放心丈夫一人獨(dú)自生活，但她理解丈夫回衢州是為了“圓夢(mèng)”，“圓”作為孔夫子嫡長(zhǎng)孫弘揚(yáng)儒家文化并為家鄉(xiāng)做點(diǎn)只有他才能做到、也只有他那曾經(jīng)有過的身份才能做好某些事情的“夢(mèng)”。

孔氏南宗一向重教，祥楷先生主持“孔管會(huì)”工作后，不僅對(duì)有百年歷史的尼山小學(xué)多方支持，為他的母校衢州二中編寫的“校本教材”《南孔文化》寫“序”，而且在孔府辦起了免費(fèi)的“少兒讀經(jīng)班”，并與衢州電臺(tái)合辦“空中《論語》課堂”，做著他老祖宗一代一代做下來的稱之為“衍圣弘道”的“夢(mèng)”。

祥楷先生的“夢(mèng)”并不虛無縹緲，他除了搞好孔氏南宗家廟的軟件、硬件設(shè)施建設(shè)之外，還著眼于做“衍圣弘道”的基礎(chǔ)工作，他物色了幾位稱之為“翰林院大學(xué)士”老先生，以他們?yōu)楹诵慕⒘丝鬃訉W(xué)術(shù)研究會(huì)，又與浙江師范大學(xué)、衢州學(xué)院(籌)共建“孔氏南宗研究中心”和“孔子文化研究所”，挖掘孔氏南宗史料，研究儒家文化和孔氏南宗對(duì)衢州乃至對(duì)長(zhǎng)江以南社會(huì)、經(jīng)濟(jì)發(fā)展的影響。洋洋二十余萬言的《孔氏南宗史料》已經(jīng)出版，《孔氏南宗史》亦將付梓，《孔氏南宗譜》的編纂亦正在“掃尾”。祥楷先生協(xié)助中共衢州市紀(jì)律檢查委員會(huì)編輯出版了《儒家思想與從政道德》一書，并為之寫“序”。他在“序”中寫道：“儒家有‘修、齊、治、平’之說，‘修’就是要修養(yǎng)自己，不放縱自己，就是要做君子而不做謀圖公利為己所有的小人。‘君子喻于義，小人喻于利’，當(dāng)人遠(yuǎn)離‘利’之后，自然也就可以近‘義’而為君子了。故而，修身才是治貪的重要途徑。這就是德治?！?/p>

祥楷先生最大的“夢(mèng)”莫過于恢復(fù)中斷了半個(gè)多世紀(jì)的孔氏南宗祭祀大典。在得到了衢州市委和市政府的同意之后，從2001年開始，經(jīng)過近三年的征求意見、研討論證和充分準(zhǔn)備，2004年9月28日，即孔子誕辰2555周年紀(jì)念日這一天，衢州市成功地舉辦了首屆“中國衢州國際孔子文化節(jié)暨祭祀大典”。此次“祭孔”是由衢州市各級(jí)政府官員和社會(huì)各界代表參加的“公祭”活動(dòng)，影響很大，特別是祥楷先生提出并實(shí)踐的“當(dāng)代人祭孔”的定位，得到國內(nèi)外儒學(xué)研究專家的肯定和贊賞。

祥楷先生在大學(xué)里是學(xué)工的，但他對(duì)文藝有興趣且有造詣。祥楷先生的多才多藝不僅僅表現(xiàn)在他“心血來潮”時(shí)自由自在地寫散文、寫小說、畫國畫、寫歌曲，更表現(xiàn)在他創(chuàng)作特定主題作品的才華。2003年詩人崔銘先寫出了八首反映孔氏南宗歷史的歌詞，祥楷先生要我和銘先兄推薦譜曲的音樂家，我倆共同推薦了幾位，但試寫后都不理想。祥楷先生無奈說：“還是我自己寫吧！”我等心存疑惑，想不到他一氣呵成，一鳴驚人！祥楷先生2002年暑期在沈陽休假時(shí)，根據(jù)他自己掌握的大量史料和徐壽昌兄提供的一些史料，創(chuàng)作了話劇《大宗南渡》也同樣出人意料，如此具有豐富歷史文化內(nèi)涵、如此具有孔氏南宗特色的文學(xué)作品，也許只有祥楷先生寫得出來。

Southern Temple of Confucius and Its Lord Sacrificer

By Zhuang Yuejiang

The Confucius Temple in Qufu， Shandong Province is well known all over the world. However， this is not the only one in China. Another official Confucius Temple is located in Quzhou in southern Zhejiang Province.

The Confucius family’s southward migration was caused by the war in 1128 in the Southern Song Dynasty (1127-1279). As the troops of the Jin dynasty (1115-1234) stormed south into the central kingdom， the royal family of the Northern Song Dynasty (960-1279) vacated the capital Kaifeng in Henan Province and retreated to Lin’an (today’s Hangzhou in Zhejiang Province) where the Southern Song Dynasty was established in 1128. Kong Duanyou， a 48th-generation descendent of Confucius and Duke Yansheng， followed the emperor to the south. The emperor later granted a prefecture school house in Quzhou as a temporary place for the Confucius family to worship their ancestor. The family settled down in Quzhou. History does not relate explicitly why the temple was in Quzhou， several hundred kilometers south of the dynasty’s capital， but a Confucius temple， a copy of the prototype in Qufu， Shandong Province， was built in Quzhou.

After the Yuan Dynasty (1271-1368) was founded in China， Kublai Khan， the first emperor of the dynasty， summoned Kong Zhu， a 53rd-generation descendent of Confucius and sixth-generation Duke Yansheng， from Quzhou to the capital Dadu (today’s Beijing) in 1282. Kong was asked to move back to Qufu and continue to act as the Lord Sacrificer to Confucius for the family temple in the north. Kong declined the offer on the excuse that his ancestors’ tombs were in Quzhou where there was a Confucius family temple， therefore he was unwilling to uproot the whole family and move back to the north. Kong then offered to resign the official title and dukedom to his cousin Kong Zhi in Qufu. Touched by his resignation， the emperor approved his proposal. This is how the family in the south lost their official title and dukedom in 1282. Since then， the Confucius family has had two temples.

Without government subsidies， the descendents of Confucius in the south made a living mostly by working as teachers and occasionally as petty officials. Their influences as educators promoting China’s first teacher’s ideas were mostly in southeast provinces. In 1456， Emperor Yingzhong of the Ming Dynasty (1368-1644) issued a decree to search and honor the descendent of Kong Duan who had resigned the dukedom in the Yuan Dynasty. As a result， Kong Yanshen， a 6th-generatoin descendent of Kong Duan and 59th generation descendent of Confucius， was granted a hereditary title to officiate sacrificial ceremonies at the Confucius Temple in the south. By receiving this title， the family in the south regained government subsidies. In 1935， the National Government bestowed the title of the Sacrificial Officer of the Great Accomplished and Most Sacred Teacher to the Confucius family in the south. In 1944， the title was passed on to Kong Xiangkai who was 6 years old that year. He is 69 in 2007.

Kong Xiangkai was born in 1938 as a 75th-generation descendent of Confucius. The earliest media coverage about him was a piece of news about a sacrificial ceremony held at the Confucius Temple in Quzhou in the local newspaper Southeast Daily on September 6， 1947.

In 1961， Kong Xiangkai graduated from Xi’an Architectural Sciences University. He worked for a gold mine as a technician and then as a manager in Hebei Province for years. In 1993 when he was vice president of Shenyang Technical College of Gold， he was transferred back to Quzhou and began working for the city government as a high-ranking official there.

Though Kong worked in the Quzhou Government， his comeback was totally due to his 1944 appointment， which had been neither dismissed nor recognized officially since 1949， and his main work has been to administer the Confucius Temple and related affairs in Quzhou.

The temple needed to be administered. It was first built in 1253 in the exact pattern of the prototype in Qufu. In subsequent centuries the temple came to total ruins due to wars. The present temple was rebuilt in the Ming Dynasty. In 1948， the National Government allotted some fund for a small-scale repair project in the temple. In 1984， the Quzhou Government assigned 500，000 yuan for a five-year repair project. In 1998， the government allocated another 20 million for restoring the temple to its Song Dynasty grandeur. The project was finished in 2000.

The Confucius family in the south has always attached importance to education. Since his comeback， Kong Xiangkai has managed to sponsor a radio program on The Analects of Confucius and offer free-of-charge reading courses at the Confucius Family Residence beside the temple for local youngsters to study ancient Chinese classics. Kong Xiangkai has established a Confucius Research Association and engaged some veteran scholars to work there. In collaboration with Zhejiang Teachers University and the College of Quzhou， he set up the Research Center for Southern Confucius Family and the Confucius Culture Research Institute. A series of research results have been published.

Kong Xiangkai’s dearest aspiration was to restart the sacrificial ceremony at the Southern Confucius Temple. His proposal was approved by the local government and preparations started in 2001. On September 28， 2004， the day of Confucius’ 2555 anniversary of birth， a grand sacrificial ceremony was held at the temple in Quzhou， attended by local government officials and people. The way the ceremony was conducted and the rationale for the restart of the sacrificial ceremony were highly praised by Confucius experts at home and abroad.

(Translated by David)