有些神主和墓碑题字带有国号和“待赠”字样，例如书国号有“清”、“皇明”、“皇清待赠”等。神主和墓碑上冠国号一般有三种情况：

旧时对先人生前所受到的荣耀非常重视，以至作神主时，有诰封官职者都要先填在上面，其次再接着写某氏、某号、某府君、夫人等称谓。亡者有朝廷赐谥号的，神主可用朱漆金字。因为谥号都是天子、诸侯和高等级大官才有的，大夫以下无谥号，就在神主书某某皇朝敕授、敕封或诰赠其他曾有的功名，亦可书“待赠”，以望将来。

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神主位俗称“木主”或“神位”，是安置于宗祠，用作长时间祭奠或祭祀的工具。供奉祖先神位意在“报本反始，慎终追远，不忘其所由生也”。

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We've been all also busy at this age from daily function & not easy to worship our ancestors adequately. Some of the dwelling Room is prohibited from owning an ancestral altar to worship. The ideal solution to worship an ancestor is to place it while in the temple.

「天地君親師」是儒家思想中被尊崇的五個對象，發端於《國語·晉語》：「民生於三，事之如一。父生之，師教之，君食之。」，而後形成於《荀子‧禮論》：「天地者，生之本也；先祖者，類之本也；君師者，治之本也。」

民间供奉神主以缅怀先人的做法，据说源于汉代“丁兰刻木事亲”的故事，为历代儒家所倡导。规范神主制作，则从宋代程伊川开始，经朱熹《家礼》一书向全国推广后普及之。但兴建宗庙以奉神主的行为还仅局限于上层阶级或民间墓祠。直至到了明代，民间宗庙大兴，举国上下“家必有庙，庙必有主”。

例如父亲在世时，他供奉的高祖，到父亲去逝，父亲的神主入祠后，原来的高祖就上升为“我”的天祖，就可以把天祖神主“祧”出祠堂，不在供奉。相对始祖而言，要永久供奉，称为“万世不祧之祖”。

祠堂，又称为宗祠、家祠、家庙、祠堂、祖庙，祠堂是由同一个祖先所生，自成血缘系统的亲属集团与地缘组织统一而成的宗族组织，在居室外独立建造的祭祖、尊贤、求神的场所。

祖先牌位遷移時，需暫安謝籃仔中，下舖刈金，上車、過橋或等紅燈都需呼請公媽跟上。

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「人不頂天」（或「天不連二」），指「天」字的「一」和「大」要分離，比喻人者大不過天，應當順天而行，不可冒犯上天。