Let me tell you the answer first.
Dong Yong was originally from Qianxian, Shandong Province, and grew up in Xiaogan, Hubei Province.
Legend has it that Dong Yong was originally from Shandong Qianxian, but as early as the Han Dynasty, he migrated to Xiaogan and settled down, which is not only recorded in historical records and closely related to the origin of the place name of Xiaogan, but also many relics, names and folklore of the Xiaogan area that can be corroborated to this day; as a piece of verbal language art works, it is precisely in the filial piety in the region of the folk culture ecology, before the maturity of the development of the theme of filial piety and rich in folk life. As a piece of oral language art, it is developed in the folk culture ecology of filial piety, which not only highlights the theme of filial piety, but also is rich in folk life, and has a wide and far-reaching influence on the whole country through the artistic creation of various styles such as rap, opera, and so on.
The story of "Dong Yong and the Seven Fairies" has been loved by the people for thousands of years and has become a household name, and is one of the famous folk legends widely circulated in the Chinese nation, and also has a certain influence in foreign countries.
Existing information confirms the authenticity of the historical Dong Yong. The stone-carved historical relics of Wu's tomb group in Wuzhai Mountain, Jiaxiang County, Shandong Province, provide us with strong evidence. The third stone in the third stone room of the Wu Liang the second layer of the third picture on the right is engraved Dong Yong deer car carrying his father, field labor scenario: a deer car under the tree, there is a small jar, probably field labor water, an old man sitting in the car, the left hand holding a hatchet stick, the right hand stretched out in front of the right hand, it seems to point out that the Dong Yong labor. Above the old man is engraved the word "Yong father". On his left is Dong Yong, his right hand is holding a farming tool, looking back at his father, beside his body is engraved with the words "Dong Yong thousand thousand multipliers". On the left side of Dong Yong is a beast with a stout body, big ears like a fan, and a long nose, which is an elephant; on the upper right side of Dong Yong is a horizontal pattern with wings and a pattern, which is a bird in the shape of flying and dancing. The Book of Yuejishu} says, "When Shun died in Cangwu, the elephant plowed for him; when Yu was buried in Huiji, the bird plowed for him." This is the meaning of "elephant plowing and wu wei", containing the word "plowing", which is the image of Dong Yong's "wanton efforts in the fields", the image of the work in the field of footnotes.
Wu's tomb group carvings, also known as wu's ancestral temple, wu's stone room, etc., is the east han dynasty wu's family graveyard. Unearthed one after another in the Qing Dynasty. Wu's family, is a bureaucratic landlord family in the late Eastern Han Dynasty, "generations of officials, power and prestige, family wealth and wealth, so there are conditions for the construction of opulent tomb shrine". Wu's shrine, according to its stone que inscription, built in the first year of Jianhe (147 AD), completed in a few decades, completed no later than 200 AD. The stone carvings of the tomb group are wide in material and rich in content, which are valuable materials for the study of politics, economy and culture of the Han Dynasty. The stone carvings of Wu's Ancestral Hall are mostly taken from real historical figures and stories, such as Jing Ke stabbing the King of Qin, Guan Zhong shooting Xiaobai, and killing three soldiers with two peaches. Its construction time, the same generation as Dong Yong, the time is very close, and points to Dong Yong's hometown, confirming that Dong Yong is indeed a real historical figure, is reliable evidence. Furthermore, the content of Dong Yong stone carvings in the Wu's ancestral temple, and some written records are consistent, so Dong Yong is credible that there is a real person.
The Three Kingdoms period, Wei Cao Zhi in the "Lingzhi chapter" also wrote the story of Dong Yong: "Dong Yong suffered family poverty, the father and the old man's wealth is not left. He was a poor man, and his parents had no money left. He took leave of his father's house to provide for his family, and his servants made him fat. When the debtors came to his door, he did not know what to do with his money. The Goddess of Heaven was inspired by the best of virtues, and the Goddess of Spirit was the best of all." This is the earliest signed literary work in China based on the story of Dong Yong. It can be seen that as far back as the Three Kingdoms period, the story of Dong Yong has been widely circulated.
In the late Western Han Dynasty, Liu Xiang's "Picture of a Filial Son" also contains a record of Dong Yong. This book has been lost, and the only records of Dong Yong's story can be found in the quotes from the Tang Dynasty's "Dharma Garden Pearl Forest" and the Song Dynasty's "Taiping Yuban". The quotation from Taiping Yuban reads as follows: "Dong Yong, a native of Ganxian in the former Han Dynasty, lost his mother when he was young and raised his father alone. When his father died, he had no money to bury him, so he borrowed 10,000 dollars from someone. Yong said: 'After no money to pay back the king, when the body as a slave, ......" Some people think that Liu Xiang for the former Han Dynasty, how can he know that there is a later Han Dynasty? Doubt that the filial son figure is a later forgery. Dharma Garden Pearl Forest" Volume 6.2 on the "Filial Piety Figure" citation is slightly different: "Dong Yong, less parched, living with his father, is wantonly force acres of land, deer car carrying his father to follow. When his father died, he sold his deer to a rich man to pay for his funeral. ......" This paragraph is not identical with the "Taiping Yuban" cited "Filial Piety Figure", it is worth noting that the "Fayuan Zhulin" citation does not have the "former Han" two Yu, it is not good to say that the "Filial Piety Figure" for the later forgeries. Southern History, Volume 22 has this record: "Ci word Bao, eight years old, foreign ancestor of Song Taizai Jiangxia Wang Yi Kung welcome within the fast, Shi Bao material taken, Ci take vegetarian qin, stone ink stone and filial son of Tu} only." Can be seen in the North and South Dynasties fashion this book, if the only account of Dong Yong is a later additions, seems to be insufficient evidence. It is not unlikely that the word "former Han" in the quotation from Taiping Yuban was added by the editor inadvertently at that time. Liu Xiang was a man at the end of the Western Han Dynasty, and if the record of "Filial Piety" is true, then Dong Yong should be a man of the Western Han Dynasty, and even if "Filial Piety" is a later forgery, it is still relatively early, and also has important value.
Gan Bao, a historian of the Eastern Jin Dynasty, included the story of Dong Yong in his own book So Shen Ji (搜神记). He was based on folklore, processed and organized, and wrote the chapter "Dong Yong": "Han Dong Yong, dry multiplier, less partial orphan, living with his father, wantonly force fields and acres. ......." The first paragraph of the text is the same as the "filial son picture" quoted in the "Fa Yuan Zhu Lin". After that, Dong Yong buried his father, the road to meet the fairy, begging for a wife, all to the money master, ten days to weave thick waterproof 100 pi, to help Yong to pay off the debt, after the incident, the story of the air and go. Dong Yong story has been processed through the dry treasure has been more complete and full, its plot, characters, have developed, for the later theater and other literary creations to take the material by this.
Some dictionaries and class books have also written a lot about Dong Yong.
The Qing Dynasty's "Record of Filial Piety in Ancient and Modern Times" includes Dong Yong and states, "Dong Yong of the Eastern Han Dynasty was a native of Qingzhou."
The Dictionary of Chinese Personal Names lists Dong Yong as one of China's famous historical figures. In the "Dong Yong" article download said: "Dong Yong, the later Han dry multiplier, less lost mother, father to avoid the army, living in RuNan, later migrated to AnLu ......" here add "by the father to avoid the army," said the southern migration.
"Meng seeks" a book, also included "Dong Yong self-sale", the old note: "Han Dong Yong, less lost his mother, adoptive father, the family poor commission force. To the month of agriculture, to push his father in a cart to put the field under the shade of the trees and camp farming. ......" Here on the history of the actual person of Dong Yong is certain.
The Chinese Dictionary compiled by Taiwan also holds a positive attitude towards Dong Yong's person. The text is basically the same as that of the Dictionary of Chinese Personal Names.
The Ming Dynasty's "Record of Zhou, Qin and Southern Song Celebrities" book "Shang You Lu" included Dong Zhong's person and said that Dong Zhong was the son of Dong Yong. The Dictionary of Chinese Dictionaries describes Shang You Lu as "a compilation of short biographies of historical figures". (The Chinese Dictionary introduces Shang You Lu, saying. "Ancient characters slightly with so, in order to compare the history of the book is easy to check, in the old days more than happy to use it".
Said "a side of the letter of the history" of the local records are also a large number of "characters" in the record of Dong Yong his people. Such as Shandong Province, "Boxing County Zhi", "Le'an County Zhi} (now Guangrao)" "Yutai County Zhi", Hubei Province, "Xiaogan County Zhi", Jiangsu Province, "Dongtai County Zhi" and so on, will be Dong Yong listed as a historical personage in. The story of Dong Yong is much the same as that of "So Shen Ji - Dong Yong". Certainly, the old revision of the historical personage of the vice of pulling, but such a vast area, will be regarded as a historical figure in Dong Yong Zhi, sure that the history of Dong Yong its people, seems to be not to be ignored.
The above historical artifacts, class books, dictionaries, and local records and other information, are sure that Dong Yong is a real person in history, especially the cultural relics of the Wu Shrine, the reliability is greater. However, there are people who hold a negative attitude towards Dong Yong. For example, the Dictionary of Chinese Literature considers Dong Yong "a literary story character". Historically, there are two main reasons for denying Dong Yong's person: First, Dong Yong's person is not contained in the official. In our opinion, in the feudal society, the main history is mainly written for the feudal rulers, especially for the highest class of the rulers of the monument, that is, the county guards, magistrates and other lower bureaucrats are also very difficult to climb into the doorsteps of the main history. For example, the Wu family in Jiaxiang County, mentioned above, had been officials for generations, but they were still missing from the official history, not to mention Dong Yong, a commoner, who was not recorded in the official history, which is not surprising. There are countless figures in history who are not in the official history, and if we deny their existence on the grounds that they are not in the official history, we will inevitably be biased.
The story of Dong Yong is a myth and legend. It is true that the story of Dong Yong has a strong mythological color, but this is not a reason to deny the existence of Dong Yong. Historically, our country's working people tend to their own admiration, love of historical figures to be deified, to the romantic method of myths and stories to spread to persuade people to virtue and goodness, but also expresses the people of these historical figures of the feelings of respect and love. Some folklore is often based on actual historical figures, through artistic processing to become a complete story. For example, the story of Dayu curing the water, Pao Zheng exploring Yin Cao, Guan Gong revealing his saint and so on, all with strong mythological colors, but who can deny that they are real historical figures? Similarly, we cannot deny the real existence of Dong Yong just because the story of Dong Yong has a mythological color. Dong Yong also relies on this romantic folklore, which has been passed down.
Since Dong Yong is a real person in history, where is his hometown? The story is basically the same. In the stone carvings of the Wu's tomb group in the Eastern Han Dynasty, the picture of Dong Yong's story points out that "Dong Yong, a man of a thousand years". In addition, The Picture of Filial Piety, The Book of Searching for God, The Dictionary of Chinese Names, and The Dictionary of the Chinese Language all state that Dong Yong was a Qianxian of the Han Dynasty. Ganxian began in the Warring States period, "named after Duke Jing of Qi, who had a horse, Qianxian, and often hunted here." In the Han Dynasty, it was the name of a county and a prefecture. The county of Ganxian and the county of Ganxian were both located in the eastern part of present-day Gaocheng County, which is adjacent to present-day Boxing County to the east.
There is no record of Dong Yong in any of the existing books of Gaoqing County. "Boxing County Records - People" in: "Dong Yong tomb in today's Chongde social (now Chendo Town) to go to the tomb a few miles from the Dongjiazhuang, Yong's former residence." Dongjiazhuang in today's Boxing County Chendo Town, is located in the county north of more than 20 miles, west to the site of the Han Qianxian County more than 30 miles, in the Han Dynasty belongs to the Qianxian County dry multiplier County. Dongjiazhuang that Dong Yong hometown, Boxing County Records contained with the above rhetoric, class book, Wu's ancestral temple, etc. said is consistent.
Dongjiazhuang original Donggong Temple, "Shandong Tongzhi" said "Donggong Temple in the city (now Boxing County) thirty miles northeast of the ritual Dong Yong", that is, also refers to this, the temple has not survived. (Tongzhi) also said: "Xianxiao Shrine in the west gate, worship Han filial son Dong Yong." Xian Xiao Shrine was built in when is not known, the Ming Dynasty Wang Weibang "Xian Xiao Shrine record, said: "the county in the old site of Dong Xian, when the embarrassment of the body buried father, Goddess to help weaving, filial piety sound to this day is also known. I Hou built a shrine to draw images ......". In the text, I Hou, that is, refers to the then Boxing County Governor Weng Zhaoyun. The original shrine had been destroyed, and Weng Zhaoyun, the governor of Boxing County in the Ming Dynasty, rebuilt it. KangXi four years BoXing county magistrate JiangWeiFan and rebuilt, now no exist. Kangxi fifty-eight years, "Boxing County Records", Dong Yong tomb in Chongde She. Now belongs to Chendo Town, the original tombstone, because of the long years, the monument has not survived. The Republic of China in 25 years County Commissioner Zhang Qibing re-established a tombstone. This monument still exists.
The above information fully confirms the Boxing County Chendo Town, Dongjia Village, that is, the Han filial son Dong Yong hometown. Although the old local records have the habit of pulling celebrities. However, some of the county records still affirmed that Dong Yong originated in Boxing County, Shandong Province. Such as Shandong Province, "Yutai County Zhi," which reads: "Dong Yong tomb, the old record, thirty miles southwest of the rule. According to "Dong Yong, Boxing, Qingzhou people, living in De'an, commissioned body burial father, sense of fairy Ji for the even popular, although the women and girls can say, and buried in Yutai no test." Here affirmed Dong Shui for Boxing County people. And then the Hubei Province, "Xiaogan County Zhi" contained: "Dong water, Qingzhou dry multipliers, now Boxing County, Shandong Province. ...... "In 1983, the Xiaogan area prepared by the Xiaogan area profile) in the "famous people" column wrote; "Dong Yong, the end of the Eastern Han Dynasty, Qingzhou dry multiplier, Boxing County, present-day Shandong Province, due to the Yellow Turban Uprising, from Shandong Province, the Huangtian Rebellion. Because of the Yellow Turbans Uprising, from Shandong Province, exiled to the present Xiaogan in Hubei Province ......." Xiaogan City in 1984 in the city built "Dong Yong Park", in front of the "filial piety son of the shrine" said: "Dong Yong, Qingzhou Qianxian people, now Boxing County, Shandong Province. ......" The story of Dong Yong was widely circulated and y influenced in Xiaogan County, Hubei Province, and a garden and shrine were built to honor him. But from "Xiaogan County Records" to "Xiaogan area profile", only said Dong Yong by the Shandong Province in Xiaogan, are sure that Dong Yong origin is Boxing County, Shandong Province.
Of course, there are local records that describe Dong Yong as a famous person in the county. Such as the Qing Yongzheng years of the "Le'an County Records" (now Shandong Guangrao County), that is, Dong Yong as a village sage. The "monuments" in the chapter: "Dong Yong Ancestral Hall, in the city west of Taihezhuang, to go home very close to the children and grandchildren to this day to worship not lack." Cha Zhi said Dong Yong Ancestral Hall is located in the west of today's Guangrao County, in the Han Dynasty when the Li County, and Li County belongs to the Qi County, rather than dry multiplier County. Guangrao County to the Sui Dynasty, the first overseas set dry multiplier county, than Dong Yong lived more than five hundred years later. Said Dong Yong's hometown in today's Guangrao County, obviously no evidence. In Jiangsu Province, Dongtai County Records, it is written, "Dong Yong, a native of Xixi Town." The story of Dong Yong is basically quoted from the original text of "The Book of Sojourn", with only "Qianxian" changed to "Xixi Town". It also says, "The tombs of Yong and his father are in Xixi Town today." But the compiler of the book of Zhi Shu in the back of the note wrote; "Yong thing see" Taiping Royal Exposition "cited Liu Xiang" filial piety son of the map ", the words of the cloud: Dong Yong Chiyana people, ...... now to the" map "does not pass on, the historians also do not write in the record, and the Chiyana County is the present day Shandong Province, Qingzhou Province, the north of the mirror, why is the County of the Xixi people? " The editor of the Zhishu on the Dong Yong for the Xixi people on the claim of heterodoxy, a negative attitude. This statement is also difficult to stand on its own.
In summary, Dong Yong's hometown is Boxing County, Shandong Province, has no doubt. However, the Qing Daoguang twenty years, "Boxing County," the editor did not carry out field research, that the old record of the tomb of Dong Yong said that in the Chongde Society, said in the Longhewa, and the Dong Yong hometown of Boxing questioned. After the field investigation, Boxing County, Dong Yong tomb only one, its place then belongs to the Chongde society (now Chendo Town), and the masses are customarily known as Longhewa, is the same place two names. This fallacy in the journal, is caused by the shallowness and carelessness of the compiler of the journal at that time.
The legend of Dong Yong all over our country dozens of provinces, Dong Yong sites and monuments, such as Dong Yong Tomb, Dong Yong Shrine, Dong Gong Temple, etc., are numerous, especially in the Jianghuai area, the circulation is more widespread, and the impact is also quite deep.
Since Dong Yong's hometown is in Shandong, how did the legend of Dong Yong spread so widely and have such an impact in the Jianghuai area? Whether or not Dong Yong ever migrated south is a matter of conflicting opinions. The Dictionary of Chinese Personal Names advocates that Dong Yong once migrated south, and its "Dong Yong" article downloads: "After the Han Dynasty Qianxian people, less lost his mother, by his father to avoid the army, exiled in RuNan, and then migrated to AnLu ......" The Chinese Dictionary also adopts the same theory. Chinese Dictionary" also take this, "Dong Yong" interpretation with the "Dictionary of Chinese personal names" the same. Here, it only says that Dong Yong "avoided the soldiers by his father", without stating the date of Dong Yong's migration to the south. In the 34th year of the Kangxi period of the Qing Dynasty, "Xiaogan County Record" reads, "Dong Yong, a native of Ganxian, Qingzhou, is now in Boxing County, Shandong Province. Early loss of mother, Han Lingdi Zhongping in the Yellow Turbans, Bohai turmoil, Yong Feng father to migrate ......" Qing Guangxu five years "Xiaogan County Zhi" and PPPPPPPPPPPD moved this paragraph. Here "to avoid military chaos" of the age and historical background is relatively clear, "military chaos" refers to the Yellow Turban Uprising. However, the Yellow Turban Uprising broke out in the seventh year of the Eastern Han Dynasty (184 AD), more than thirty years after the construction of the stone carvings on the Wu's tombs in Jiaxiang County. It is unlikely that Dong Yong lived in exile in Anlu (present-day Xiaogan) during the Yellow Turban Uprising. We have not yet seen any other records of Dong Yong's migration to the south. However, it does not completely exclude the possibility that Dong Yong migrated south.
The story of Dong Yong has been widely circulated in the Jianghuai Valley, only according to the information available from the process of its circulation. The spread of the story can be roughly divided into three stages. In the Han Dynasty, Confucianism dominated, and the ruling class taught its people about filial piety, so Dong Yong, as a filial son, became a model for people to follow morally, and soon spread. The story of Dong Yong was first spread in Shandong, and then in the Yellow River basin. The picture of Dong Yong in the stone carvings of Wu's tomb group in Jiaxiang County, Shandong Province, and Cao Zhi's "Lingzhi Piece" in the Three Kingdoms Wei Dynasty are reflections of the spread of Dong Yong's story in Shandong and then in the Yellow River Basin. Before the Three Kingdoms, no records of Dong Yong stories in the Jianghuai Valley have been seen.
During the period of the Eastern Jin Dynasty, with the internal attack of the northern minorities, the Yellow River basin was often in a state of war and long-term division, and the society was extremely unstable, so a large number of scholars and commoners moved southward to settle down in the Yangtze River basin. In this way, the story of Dong Yong was brought to the south of China, especially to the Yangtze River basin. The story of Dong Yong has been widely spread from the Yellow River Basin to the Yangtze River Basin, which is half of China. It was during this period that the book "The Record of Searching for the Divine - Dong Yong" appeared. This should be the second stage of the circulation of the story of Dong Yong.
After the establishment of Liu Song in the Southern Dynasty, Liu Shao, the crown prince of Emperor Wen of the Song Dynasty, killed Emperor Wen of the Song Dynasty and changed his name to Taichu, which is called "the murderer" in history. Liu Jun, the third son of Emperor Wen of Song, rose up to attack Shao. Since Shao killed his father, Liu Jun used filial piety as a rallying cry to buy people's support, and his army grew in strength. Liu Jun traveled east along the river to Xinting (south of present-day Nanjing), where he assumed the throne, and his year was also named "filial piety", "Xiaojian", and his posthumous name was "Emperor Xiaowu". Liu Jun twenty-eight sons, its "word" also to "filial piety" row, such as filial master, filial virtue, filial Liang, filial martyrdom, filial chastity, filial goodness, filial Ying ...... and so on. Because Liu Jun out of political needs, advocate filial piety. Therefore, filial piety as "the foundation of all virtues" became popular in the society. In the first year of Xiaojian, Anlu was analyzed to set up Xiaochang County (later changed to Xiaogan), which also advocated filial piety. As a filial son, Dong Yong of course became one of the most respected historical figures in the society. The story of Dong Yong was further spread, and relics and monuments about Dong Yong, such as Dong Yong's tomb, Dong Yong's ancestral temple, and Dong Yong's temple, appeared one after another in the middle and lower reaches of the Yangtze River. Since the rulers of the Southern Song Dynasty advocated it by administrative means, the wide circulation and deep influence of the Dong Yong story and the number of Dong Yong relics and monuments exceeded that of the Yellow River basin.
Gao Hanjun Dai Yanjiu Xu Liancun
November 21, 1986
Opinion on the "Examination of the Han Filial Son Dong Yong and His Hometown"
The Han Filial Son Dong Yong and his hometown argumentation meeting was held on April 5 and 6, 1987, in Boxing County, Shandong Province. Participating in the meeting were An Zuozhang, Zhu Shaohou, Gao Min and other ten professors, experts; Ding Fangming, vice chairman of the Shandong Provincial Committee of the Chinese People's Political Consultative Conference, Li Juxin, secretary of the Huimin district party committee, Wang Daoyu, commissioner of the Executive Office and the area responsible for the relevant departments of the same; Boxing County, the party and government leaders and the relevant departments responsible for the same were also present at the meeting.
By ten experts and scholars composed of Dong Yong argumentation committee, Professor An Zuozhang as chairman, Professor Zhu Shaohou, Professor Gao Min as deputy chairman.
At the meeting, Boxing County Government, Comrade Gao Hanjun read the "Han filial son Dong Yong and his hometown of the evidence, the paper. After careful discussion, repeated arguments, agreed that: the article is clear, reliable thesis, full of information, have a strong persuasive power.
Wu's tomb group carving Dong Yong portrait, Wei Cao Zhi "Lingzhi chapter" and the Eastern Jin Dynasty Gan Bao, So Shen Ji - Dong Yong, and other information, fully confirmed that the Han filial son Dong Yong is indeed a person. Wu's tomb group of stone carvings, "Han Shu - Geography", "Taiping Huan Yu Ji", "renewed Shandong Archaeological Record & gt;," Shandong Tongzhi "," Qingzhou Prefecture "and" Boxing County "and" Boxing County "and so on on the thousands of multiplied area of the evolution of the records, fully confirms the Dong Yong for the people of Boxing County, Shandong Province.
Respect for the elderly, support for parents, is the fine tradition of our Chinese nation, the study of Han filial son Dong Yong, for the inheritance of this tradition, and the construction of socialist spiritual civilization is of practical significance.
Whether Dong Yong moved to the south, Dong Yong's evolution from a historical figure into a myth and legend, and other related issues need to be further studied.
Dong Yong, the filial son of Han Dynasty, and his hometown
April 6, 1987
List of members of the argumentation committee
Chairman:
An Zuo-zhang, professor of the history department of Shandong Normal University, and director of the Institute of Ancient Books
Vice-chairman:
Zhu Shao-hou, professor of the history department of Henan University, and director of the Henan University Publishing House
Vice-chairman:
Henan University Publishing House
Gao Min, Professor and Director of the Institute of History, Zhengzhou University
Members: Lu Chuanzhen, Director of the Shandong Provincial Museum
Feng Zhenhao, Associate Researcher of the Institute of History, Shandong Academy of Social Sciences
Guo Molan, Associate Researcher of the Editorial Office of the Dongyue Lunsheng
Li Yongxian, Associate Researcher of the Institute of Literature, Shandong Academy of Social Sciences
Li Hongsheng, Associate Researcher of the Institute of History, Shandong Normal University
. Li Hongsheng Associate Professor, Department of History, Shandong Normal University
Xu Jingyuan Associate Professor, Binzhou Teachers College
Sun Xiangzhong Vice President of Party School of Huimin District Committee
The second Huangmei Opera
Huangmei Opera originated in Huangmei County of Huanggang City, Hubei Province, and so it is known as the Yellow Plum Opera, but Huangmei Opera flourished in the area of Anhui Province in the area, which is the "blossoming inside the walls" of the cultural arts. The interesting phenomenon of "blossom outside the wall".
Huangmei Opera was originally known as Huangmei tune, also known as the tea tune, originated in Huangmei County, Hubei Province, and ultimately in the form of a complete independent theater was born in the Anqing area, growing in the Anqing area, thriving in the Anqing area. Huangmei Opera was originally known as Huangmei Tune, Huai Cavity or Fu Tune, etc. It is now mainly distributed in Anqing City and its surrounding areas in Anhui Province.
The earliest source of Huangmei Opera may have come from the Dabie Mountain area on the border between Hubei and Anhui (this view is more common now). Legend has it that during the Qianlong period of the Qing Dynasty, the Dabie Mountain tea-picking tunes of Huangmei County in Hubei Province were introduced into the neighboring areas of Huaining County in Anhui Province, where they were combined with local folk art and sung and recited in the Anqing dialect, gradually developing into a new type of opera, then known as the Huai Cavity or Huai Tune, which was the early Huangmei Opera. Later, Huangmei Opera borrowed and absorbed the music, performance and repertoire of Qingyang accent and Hui tune, and began to perform "this opera". After more than a hundred years of development (from the beginning of the 19th century until the liberation), centered on Anqing, Huangmei Opera became the main local opera genre in Anhui and a nationally renowned opera genre.
The performances of Huangmei Opera are song-carrying and dance-carrying, simple and meticulous, real and lively, rich in the flavor of life, known for advocating emotional experience, with a fresh and natural, beautiful and smooth artistic style. Huangmei Opera has many well-known excellent plays, and the most representative ones are "The Match of Heavenly Immortals", "Female Emperor's Son-in-law", "Cowherd and Weaving Maiden", "Husband and Wife Watching the Lanterns", "Playing with Pig's Grass", and "Spinning Cotton Yarn". Huangmei Opera is one of the five major opera genres in China, with far-reaching influence. At present, the popularity of Huangmei opera area is shrinking, all levels of Huangmei opera troupes, especially county-level troupes are increasingly difficult to survive, the need for the government and society as a whole to care and foster.