《岱史》Vol. 10

Volume 10 of The History of Mount Tai (Dai Shi), titled "Records of Sacred Sites," documents the Confucius Temple and related structures on Mount Tai. This unique shrine dedicated to Confucius stands approximately half a li west of the Jade Emperor Summit, distinct from typical Buddhist temples or Daoist monasteries. Adjacent to it stands the "Shrine of the Two Lu Scholars," maintaining the Confucian lineage tradition.

This site is traditionally identified as the location described in Han Ying's Commentary on the Classic of Poetry where "Confucius ascended Mount Tai and gazed toward the Wu Gate." During the Jiajing reign of the Ming dynasty, Minister Zhu Heng planned to expand the Confucian shrine here, though the project remained unrealized. It wasn't until 1583 (11th year of the Wanli reign) that Hao Dayou, a judicial officer from Jinan Prefecture, finally constructed a three-bay main hall with an entrance tower, enclosed by perimeter walls. Later, salt administration official Tan Xi, while compiling The History of Mount Tai, proposed renovating the complex according to Confucian academy specifications. Beyond venerating Confucius, the temple enshrined four sages—Yan Hui, Zeng Shen, Zisi, and Mencius—with biannual "Vegetable Offerings Ceremonies" (a simple ancient rite honoring master teachers), while Daoist priests were assigned daily maintenance duties.

The initiative received support from Shandong Governor Li Yi and Censor-in-Chief Mao Zai. Mao composed a sacrificial eulogy praising Confucius: "The Supreme Sage was endowed with heavenly virtue, as Mount Tai gathers the vital Qi (energy) of heaven and earth, and Confucius absorbed its quintessential essence." The text recounts auspicious signs like the "unicorn appearing at Ni Mountain" before Confucius' birth, his teachings along the Zhu-Si rivers, and his famous perspective from Mount Tai where "all under heaven appeared small." Visitors today might still envision Confucius leading disciples up the sacred peak, their teachings seemingly echoing through time.

This account particularly emphasizes how the Mount Tai Confucius Temple transcends ordinary religious sites, standing as a cultural monument specifically constructed to honor the Confucian tradition.

Ascending the thousand-ren mountain peak, holding the Big Dipper in hand, parting the clouds to let sunlight and moonlight illuminate all beings. Like striking hills to produce echoes that resonate with the harmonies of heaven and earth, blending with the whispers of pine winds and crane calls. More akin to organizing imperial archives, unfurling teachings as splendid as rosy clouds, nourishing all directions without requiring a full day's effort. Though Mount Tai stands supremely lofty, it appears even more majestic through the presence of the Sage (Confucius). The sacred Dao of the Sage permeates all existence, yet when he personally ascended these sacred heights during his lifetime, did it not manifest his spiritual radiance most vividly?

Therefore, later generations built shrines at the sites where the Sage ascended, performing regular Shicai ceremonies (ancient simple rites honoring teachers) with ritual vessels and pure offerings to express reverence. This embodies not only the sentiment of "looking up to the lofty mountain" but also maintains the original devotion of students across millennia. Today, the transformative teachings of the Qi-Lu region need not be sought afar—they permeate this very land, making the current solemn ceremonies particularly heartfelt. We specially invite the Four Correlates—Yan Hui (the Returning Sage), Zeng Shen (the Ancestral Sage), Kong Ji (Zisi, the Narrating Sage), and Meng Ke (Mencius, the Secondary Sage)—to be enshrined alongside, their divine presences harmoniously settled. These four sages' relationship to the Master resembles mountains surrounding Mount Tai—their footsteps following the Sage remain vividly present, their spiritual lights now shining in mutual reflection. We reverently present these offerings.

Inspecting Censor Mao's standard sacrificial prayer: On this day of this month in this year, we offer sacrifice to the Supreme Sage and First Teacher Confucius: The Sage, heaven-sent genius, manifests like sacred mountains, assisting heaven and earth in transformation, establishing governance principles for emperors. Gazing upon Mount Tai's height, we adjust our robes and ascend—teachings transmitted in one era endure for ten thousand generations. With solemn reverence we behold this temple's majesty, the Confucian Dao eternally renewed. In this mid-spring/autumn season, we present bright and pure offerings, accompanied by the Returning Sage Yan Hui, Ancestral Sage Zeng Shen, Narrating Sage Kong Ji, and Secondary Sage Meng Ke. May you partake of these offerings.

Zha Zhilong's proposal for building a Confucian temple atop Mount Tai: Mount Tai gathers heaven and earth's numinous essence, revered by sages since antiquity. Among sages, Confucius stands like Mount Tai among mountains. Not only was Confucius' birth connected to mountain spirits, his homeland neighbored Mount Tai. Recalling when Confucius traveled between states, he often ascended heights with disciples—hence Mencius said, "When Confucius ascended Dong Mountain, Lu appeared small; when he ascended Mount Tai, the world appeared small."

This passage recounts the profound connections between Mount Tai and Confucian sages. Confucius himself ascended the mountain multiple times, leaving behind numerous legendary accounts: The Book of Rites records him hearing a widow lament that "tyrannical governance is fiercer than tigers"; the Liezi text describes his discussion with Rong Qiqi about life's three joys; the Han Shi Waizhuan tells of Yan Hui spotting a white horse tethered at Wu Kingdom's gate while accompanying Confucius atop Mount Tai; and the Xiaoshi Lu documents Zengzi composing the "Liangshan Song" while farming at the mountain's base, moved by longing for his parents. When Mencius was born, his mother dreamed of divine beings descending from Mount Tai on clouds.

These records collectively demonstrate Mount Tai's intimate relationship with Confucian wisdom. Yet with the passage of time, most physical traces of these sages have vanished, leaving only the remnants of Confucius Cliff's bronze statue. While Daoist temples and Buddhist monasteries now glitter with splendor upon the sacred mountain, the Confucian tradition lacks proper spaces for veneration.

Historical research reveals three vacant halls west of the Jade Emperor Temple complex, originally built during the Ming Dynasty by Jinan prefectural judge Hao Dayou for Confucian worship, though left incomplete due to official reassignments. With modest restoration, these halls could house Confucius' sacred tablet (positioned centrally facing south), flanked by subsidiary tablets for Yan Hui, Zeng Shen, Mencius, and Zisi - arranged according to traditional academy protocols. During the biannual Ding Sacrifices (ancient rites held in mid-spring and mid-autumn), incense tax officials could prepare ritual offerings. Such measures would both preserve Confucian heritage and eternally anchor the sages' spiritual presence upon Mount Tai.

This passage documents the restoration and management of Dai Temple (the sacred temple of Mount Tai) and its surrounding cultural relics in Tai'an Prefecture, Shandong (present-day Tai'an City) during the Wanli era of the Ming Dynasty, as well as the historical legacy of two eminent Confucian scholars from the Song Dynasty—Sun Fu (courtesy name Mingfu) and Shi Jie (courtesy name Shoudao)—who lectured at Mount Tai.

The local authorities arranged offerings of fruits and vegetables before each deity's altar in Dai Temple, with separate tables for each. During special ceremonies, a whole pig and a whole sheep were presented as sacrifices, presided over by local officials according to ritual schedules. Additionally, the government constructed three Daoist quarters beside the main hall, assigning two Mount Tai Daoist priests to reside there permanently for maintenance, with their names registered for administrative oversight. The bronze statue and pavilion at Confucius Cliff were also restored, continuing to be venerated at their original site. This ensured that the sacred relics of the sages remained integrated with Mount Tai, while the dignified temple architecture satisfied public reverence—not only as a cultural landmark but also as an enhancement to the mountain's spiritual grandeur.

Mount Tai Academy (also known as the "Shrine of the Two Lu Masters") is located southeast of Tai'an City and venerates the Song Dynasty Confucian scholars Sun Fu and Shi Jie. The academy's historical rise and decline are detailed in the stele inscriptions by Jin Dynasty scholar Dang Huaiying and Ming Dynasty Grand Secretary Wu Kuan. Dang Huaiying's inscription records that during the Xiangfu era of Emperor Zhenzong and the Tiansheng era of Emperor Renzong of the Song Dynasty, Sun Fu and Shi Jie authored works on the principles of benevolence, righteousness, loyalty, and filial piety, establishing themselves as leading Confucian figures. At the time, eminent statesmen such as Ouyang Xiu and Wang Zeng revered them, and after their deaths, Ouyang Xiu personally composed their epitaphs, comparing them to sages like Mencius and Han Yu.

Originally, the two masters established a lecture hall at the foot of Mount Tai. Later, due to the expansion of Dai Temple occupying the land, the academy was relocated northward to the mountain's slope, with the original site converted into a cypress grove. A portion of its annual income was allocated to support scholars—a tradition that continues to benefit students today. The relocated site became known among locals as the "Upper Academy." During the Dading era of the Jin Dynasty, Dai Temple suffered a fire, and the following year, an imperial decree ordered its reconstruction along with the renovation of the temple school. Scholars proposed: "When the two masters served as officials and taught in Wenshang, the locals still honor their memory with sacrifices. How much more should we, their hometown disciples, carry on their legacy?" Thus, descendants of the two masters donated funds to build a shrine on the left side of the academy's gate, fulfilling the scholars' aspirations.

Sun Zhen sent his nephew Sun Yi to the capital, entrusting his son-in-law Dang Huaiying (a renowned literary figure of the Jin Dynasty) to compose an account of the two masters' deeds for engraving on a stone stele. Dang Huaiying responded: "The moral teachings of Masters Sun and Shi shine like the sun, moon, and stars for posterity—why worry about their transmission? Yet I must add this: when Master Sun Mingfu was teaching the Spring and Autumn Annals in Lu territory, Master Shi Shoudao became his disciple. At that time, Kong Daofu (a celebrated Song Dynasty official), hearing of Master Sun's reputation, specially traveled from Yanzhou to visit. Whenever Master Sun went out to receive guests, Master Shi would invariably follow behind holding his staff and shoes (ritual implements symbolizing disciples' service to their teacher), supporting him when ascending steps or performing bows, and accompanying him on return visits. From then on, the scholars of Lu truly understood the rites between teacher and disciple, transforming local intellectual customs."

The Ming scholar Wu Kuan supplemented this account: "Modern scholars often plagiarize shamelessly, viewing teacher-disciple relationships and friendships as matters for shame, causing the virtuous Way to decline daily. Now the imperial court honors classical learning and nurtures scholars precisely to make all under heaven emulate the customs of Zou-Lu (Confucius' homeland). One should learn from morally accomplished scholars, penetrating the inner chambers of virtue through literary study, so that when later generations pay respects at these two masters' shrine and receive their spiritual influence, they may do so with clear conscience."

The so-called "Two Masters of Lu" refer to Song Dynasty scholars Master Sun Mingfu of Mount Tai and Master Shi Shoudao of Culai Mountain. Their shrine was originally built west of Tai'an prefectural city near the Dai Temple. During the Jin and Yuan periods it was incorporated into temple grounds, later moved to Mount Tai's southern foothills during the Yuan Dynasty, only to be occupied by Buddhists. Not until our current dynasty (Ming) was it attached to the prefectural school for sacrifices—yet the cramped space and simplified rituals hardly satisfied local commemorative needs.

The current prefect Hu Xuan (a jinshi degree holder from Deqing) proposed to Provincial Governor Sheng (from Wuxi) that this matter concerned fundamental moral transformation and deserved attention. After deliberation and approval by the Ministry of Rites, it was decreed that annual mid-spring sacrifices should feature one sheep and one pig as standard offerings. Hu Xuan further petitioned various officials before selecting a southeastern plot in the prefectural city, commencing construction in the eighth month of 1487. When Governor Sheng retired before completion, his successor Wu (from Meishan) prioritized the project and oversaw its finishing. Hu Xuan then requested I compose this stele inscription—though incapable of fully comprehending why great sages command eternal reverence, I respectfully record these events.

This passage recounts the lives of two renowned Song Dynasty scholars: Sun Fu (known as Master Taishan) and Shi Jie (Master Culai). Sun Fu, originally from Pingyang in Shanxi but later settled in Shandong, was an expert in the Spring and Autumn Annals. His work Zun Wang Fa Wei (Clarifying the Subtleties of Honoring the King) captured the essence of classical scholarship with its concise and impartial approach. Esteemed figures of his time admired both his learning and character—some arranged marriages with him, while others traveled specifically to seek his counsel. Though recommended by prominent statesmen like Fan Zhongyan and Fu Bi, he only attained the modest post of Palace Secretary.

Shi Jie, a native of Shandong, became Sun Fu's disciple. Known for his clear moral stances, he authored cautionary works like Guai Shuo (On Strange Phenomena), Zhong Guo Lun (Discourse on the Central State), and Tang Jian (Mirror of Tang), with his Qingli Shengde Shi (Ode to the Qingli Era's Sagely Virtue) achieving particular renown. After teaching locally, he revitalized academic standards at the Imperial Academy (the nation's highest institution of learning). Despite earning the jinshi degree, his official career peaked at the modest position of Palace Secretary. Both scholars' biographies appear in Ouyang Xiu's epitaphs and official histories, portraying them as virtuous gentlemen who transcended worldly concerns.

Though widely respected, both faced professional adversity. Sun Fu's talents were stifled by envy, while Shi Jie's unyielding integrity led to posthumous persecution—authorities nearly exhumed his coffin, and his family suffered collateral punishment. Six centuries later, their reputations endure: their moral exemplars remain celebrated throughout Shandong, where locals built ancestral halls in their honor, later protected by authorities. Their descendants gained admission to the Imperial Academy, bringing solace to the community's collective memory. These tributes are permanently engraved in the memorial halls, ensuring their legacy.