Confucian belief is a special phenomenon worthy of attention in folk beliefs in Ming and Qing Dynasties. It refers to the phenomenon that the image of the gods is transformed into Confucian moral norms after being included in the national sacrifice code. At first, the sacrifice and worship of Taibo by Jiangnan people was only the simplest ancestor worship, which had nothing to do with Taibo's own virtue. Taber's image as a moral model among the people is mainly realized through the transformation of folk beliefs by Confucianism after the Ming Dynasty. Local governments and local scholars are the driving forces of this change, and local scholars have played a leading role in it.
[Keywords:] Taber; Folk beliefs; Confucianism
I. Introduction
In the study of folk beliefs after the Song and Yuan Dynasties, it often appeared? Nationalization? And then what? Confucianism? Two concepts. ? Nationalization? It refers to the phenomenon that local gods who have contributed to the people are brought into the sacrificial ceremony in an institutionalized way through state power, and officials are sent by temples in prefectures and counties all over the country to sacrifice. A typical example of the nationalization of gods is the city god. This phenomenon began in the Song Dynasty. The development of commodity economy in Song Dynasty made folk beliefs increasingly diversified. In order to strengthen social control, the court passed laws on gods. Grant? 、? Give a number? In order to standardize the folk gods, local gods were included in the national sacrifice code. Can you say that? Nationalization? This is a measure that the court in Song Dynasty had to take to cope with the diversity of folk beliefs.
? Confucianism? It refers to the phenomenon that the image of the gods is transformed into Confucian moral norms after being included in the national sacrifice code. Guan Yu is a typical Confucian immortal. ? Confucianism? When did it start? At present, there is no conclusion in academic circles. However, most scholars believe that it is a special phenomenon worthy of attention in the folk beliefs of the Ming and Qing Dynasties, and the study of it will certainly help the academic circles to deepen their understanding of the social characteristics of the Ming and Qing Dynasties from the perspective of folk beliefs. Although some scholars are not engaged in the study of folk beliefs, they have also drawn Confucian or Confucian conclusions from other fields. For example, Liang Qizi, through the study of medical social history in Ming and Qing dynasties, thinks that there is a tendency of Confucianism biochemistry in the leading force of local society. For this reason, this issue is of great academic research value and has attracted much attention in recent years.
At present, the research on folk belief in Confucianism can be summarized into two research ideas: one is to take the outstanding events in the process of Confucianism as the research object. By showing the contradictions and conflicts in the incident, this paper analyzes the relationship among the court, local elites and civil society in the process of Confucianism. The second is to study the Confucian process of a god. Through the textual research on the changes of gods' images in different periods, this paper probes into the relationship between the process of Confucianism and social development. In the second research idea, the question to be solved is when Confucianism began, what is its root, and what social factors promoted Confucianism. To draw a conclusion on the above issues, only a few case studies such as Guan Yu's belief are far from enough. This paper attempts to take the Taibo belief in Jiangnan as a case to discuss the above problems.
Second, the formation and Confucianism of Taber belief
Taibo, the son of King Tai of Zhou and the eldest brother of his father, has a detailed account of his deeds in Historical Records? Wu Taibo family. Historical records:? King Tai wanted to establish a calendar and prosper, so Taibo and men, and their tattoos were tattooed, indicating that they could not be obtained, so as to avoid Taibo's rush in the calendar and his own name was Wu and Yi, which made him belong to more than a thousand families. ?
Taibohe is the founder of Wudi and Wu culture, and their sacrifice and worship have a long history in Wudi where witchcraft prevails. During the Ming and Qing Dynasties, Taibo belief was mainly concentrated in Suzhou Prefecture and Wuxi County, Changzhou Prefecture. In other parts of Changzhou Prefecture, the ancestor worship of Wu people is mainly manifested in the worship of Zhong Yong, the brother of Taber, and his descendants. There are two Taibo temples in Suzhou: one is located at the gate of Wuxian County and moved from the gate to the gate; One is in Weiting Town, Yuanhe County. There are three Taibo temples in Changzhou, all in Wuxi County: one in Huishan, one in Louxiang and one in Meili Township, Wuxi County.
The earliest Taibo Temple in historical materials was built in the Eastern Han Dynasty. Suzhou Zhide Temple is located outside Nagato, Wuxian County. In the second year of Han Yongxing, the satrap Mibao was built outside Nagato. The establishment of temples can be defined as the symbol of the formation of Taber belief. At that time, the descendants of Taibo were still available for examination, and historical materials recorded in detail the specific situation that the court awarded the forty-first grandson of Taibo, Wu Rusheng. It can be speculated that the Taber belief at this time should be a primitive ancestor worship of Wu.
In the second year of Emperor Xuanzong of the Tang Dynasty (686), Prime Minister Di explicitly banned the destruction of more than 700 temples in the south of the Yangtze River, leaving only? Yu Xia, Taber, Ji Zha and Wu Yuan? Four temples, in this way, the Taibo belief in the south of the Yangtze River is further extended and expanded under the protection of state power. It is worth noting that Taber was not included in the list of obscene temples, not because Taber was noble and humble. Because at the end of the Tang Dynasty, the court never established Confucian morality as the mainstream morality, and the image of the god in Taber's novels in the Tang Dynasty was far from Taber, a god with pure heart and indifferent to fame and fortune. There is such a record about Taibo belief in Li Mei's Compilation of Different Records in the Tang Dynasty (Taiping Guangji, volume 2806, Liu Jingfu quoted Compilation of Different Records):
Wu Taibo Temple is located in the west of Dongchangmen. Every spring and autumn, the leaders of the cities get together to pray for the Third Jean Wang, so as to make greater efforts to offer sacrifices to women. Unless it is a month, no day is empty. When spring was ugly, a gold bank corrected its disciples first and drew a beautiful woman's stick, followed by a Hu Qin. Its appearance is from the old painter, whose fame wins, and he builds walls. No one can provide it before and after the meeting.
As a god, Taibo in Li Mei's works is far from Taibo in history, and this difference has long been concerned by Lu Changyuan in Tang Dynasty. "Discrimination" ("Tao Shuo Xiao" volume 23, Taber cited "Discrimination" cloud:
There is Taibo Temple outside Wuchang Gate, and people who race boats often come in. There is a house in the east of Taibo Temple, and there is a statue in it. When the cloud was sacrificed by Taibo (the eldest son of Taibo), Wu:? If there is a blessing, please buy a cow and cover it for Taber. ?
Lu puzzled by this phenomenon, and cloud:
It's like Taibo despises the world, but it's suitable for hooking up. It's a blessing to take care of a Niu Yi guy! According to the biography of Taibo, Taibo has no heir, and his younger brothers, Zhong Yong and Taibo Saburo, do not know what is wrong. (Volume 23)
Through the records of Li Mei and Lu Changyuan, it is not difficult to find that the image of Taibo God at this time is very similar to the five great powers of Ming and Qing Dynasties. He likes good horses, colored horses and women, which is totally inconsistent with the later Confucian definition of sages. As for Taber's son Saburo and Taber's record? No children, Li Di Zhong Yong? His life is more unstable.
In this way, Di's preservation of Taber belief in Jiangnan is not based on Taber's own moral conduct, but takes into account the ancestor worship factors in Taber belief. This is also the similarity between the three preserved local shrines of Taibo, Yu Xia, Ji Zha and Wu Yuan and other obscene shrines. Dayu harnessed water and dredged the Jiangnan River. Ji Zha is a descendant of Wu and an ancestor of Wu people. Wu people are committed to building Hejian City, which occupies an important position in the history of Jiangnan development. Where is it? Those who have rendered meritorious service to the people worship them? Di Renjie's protection of Taber belief accords with this principle.
Yuan skirt period in Northern Song Dynasty (1086? 1093), the court awarded the Tiber Temple? Virtue? This move can be regarded as the beginning of the nationalization of Taber belief. Before being granted, Taber belief was informal among the people. Although it is not included in the folk temple fair, it is not qualified for official worship. After Taber's belief was officially recognized, Taber's image quietly changed.
In the second year of Longxing (1 164), obscene rain fell in the sky, which was harmful to crops and made people uneasy. The main road was changed to Yuan, and in February of spring, Gong (who was then the magistrate of Pingjiang) prayed at the temple and blessed it. It is autumn when the wheat is old, and the government is busy asking for food gifts to thank you. Gong Yu:? I dare not waste it, but it is enough to quote one in ten thousand. ? (Once upon a time: "Rebuilding the Hall of Virtue", Daoguang's "Beautiful Rites", Volume 4)
It is not difficult to find that the image of Taber God has changed obviously compared with that of Tang Dynasty through this record of Taber Sacrifice in Southern Song Dynasty. He no longer needs to spend more on prison ceremonies, and he no longer needs good horses, colored horses and women. He only needs simple vegetarian fruits and vegetables to benefit the people, close to the image of Confucian sages who are defined as abstinence and indifferent to fame and fortune in later generations. However, the Taber belief in this period did not have the function of moral education, so it cannot be said that the Taber belief at this time has been Confucian.
Taibo's belief in Confucianism is becoming more and more obvious, and Taibo's image as a benevolent king among the people is becoming more and more distinct, which should be after the establishment of the Ming Dynasty. In the fifth year of Xuande in Ming Dynasty (1430), Kuang Zhong, the magistrate of Suzhou, rebuilt the Taibo Hall in view of the constant litigation and the sharp increase in criminal cases. On the day when the temple was completed, Governor Zhou Chen warned people:
Fang Taibo's trip to Wu also broke his tattoo, showing that he could not stand, but Jing Yi, so he returned to more than a thousand families, entrusted his people with it, and became rich with words. And later generations, Fu Cha was determined to win, and the army was militaristic, getting deeper and deeper. He wanted to dominate Middle-earth, his country was killed, and his wife was Lu. This is because he wanted to be rich and powerful, but he lost his wealth and strength. Do the people want to make way for Taibo, and do they want to add fuel to the flames of the Fuxi dispute? A temple can eat forever, and a temple can mock for a thousand years. There must be someone who can tell the difference between its gains and losses. (Zhou Chen: "Rebuilding the Taibo Hall", Daoguang's "Romantic Record" Volume 4)
In this statement, Zhou Chen compared Taber's humility with Fuxi's greed, and compared their completely different evaluations in later generations, so as to highlight Taber's humility and let morality educate the people. ? Jane. It is the highest state of the five virtues of gentleness, kindness, courtesy, frugality and concession. Here, Zhou Chen is interested in Taber. Jane. Compared with, what about Du's admiration for Taber? Frugality? The respect for virtue is more in line with Confucius' respect for Taber. Virtue, three talents in the world? Evaluation. It can be said that the Confucianism of Taber belief began in the middle of Ming Dynasty.
In the middle and late Ming Dynasty, Taibo's position as a Confucian saint was further highlighted. In the forty-eighth year of Wanli (1620), a new Guandi Temple was built in Taibo Temple, where Taibo and Guan Yu were enshrined together. Jane. Locked up with? Loyalty? At the same time, this is also the embodiment of the further Confucianism of Taber belief. In the third year of the Apocalypse (1623), people organized the reconstruction of Taber Tomb, and Gao said in the article Taber Tombstone Yin Ji:
Virtuous sage, let the world, between father and son, its civilization can be imagined. Ha ha! Ancient saints were father and son and ignored the world. In this world, I can't help eating bean soup rice and fighting between father and son, so I'm not ashamed. If so, can you call the Tin Man and pass by Meili Market and the foot of Huangshan Mountain? Everyone is ashamed of this, but father and son and brothers, tin civilization is the best in the world! (Volume IV)
Gao Panlong respects Taber as the ancestor of civilization, emphasizing that everyone respects Taber and takes Taber as a model, so Wuxi can become a country of world civilization, which is another example of Taber's Confucian belief in the late Ming Dynasty.
The Confucian transformation of Taibo in Qing Dynasty, while continuing the policy of Ming Dynasty, relied on the support of imperial power. In the 24th year of Kangxi (1685), Tang Bin, the governor of Jiangsu Province, banned Wu Tong Yin Temple on a large scale in the south of the Yangtze River and promoted the social customs reform in the south of the Yangtze River. The strong backing of his reform is Emperor Kangxi himself. In the forty-fourth year of Kangxi (1705), the emperor visited Suzhou in the south and wrote a letter. Unknown virtue? The word "four" was written in Suzhou Taibo Temple to show respect and admiration for Taibo. The emperor put Confucius' evaluation of Taibo in the temple, which can be regarded as a Confucian transformation of Taibo.
To sum up, the transformation of Taibo Confucianism began in the Ming Dynasty and flourished in the Qing Dynasty. Although its scale and influence are not as extensive as Guandi's belief, the process of Confucianism has never stopped and is deepening. As a special phenomenon in the process of spiritual change, Confucianism deserves further discussion.
Third, the driving force of Confucianism
The direct motivation of Taibo's belief in Confucianism is local officials and local scholars. Their purpose of carrying forward Confucianism is the same, that is, to promote local moral education and transform social atmosphere with Taibo belief.
After the establishment of the Ming Dynasty, Confucianism and Zhu Cheng Neo-Confucianism have always been the official guiding ideology. Neo-Confucianism advocates that fathers, sons, sons, brothers and younger brothers strictly abide by the birthright grade. The virtue of humility is the moral basis for maintaining the rules and ethics and resolving social contradictions, especially in the social environment of declining social trends and endless lawsuits in the middle and late Ming Dynasty. As a famous gentleman of humility in history, if Taber's virtue of humility can be vigorously publicized among the people with the help of Taber's beliefs, it will undoubtedly contribute to the spread of Confucian moral thoughts among the people and the improvement of social atmosphere.
Zhou Chen's warning to the people when rebuilding Tibetan temples highlights his purpose of promoting local moral education with Tibetan beliefs. In the 24th year of Kangxi (1685), Governor Tang Bin destroyed Wu Tong and set up Taibo, which was also based on the purpose of moral education. Tang Bin is a famous neo-Confucian. He worships Taber, hoping to educate the people with Taber's thrifty virtue and curb the unhealthy extravagance in Jiangnan. Jiangnan in the early Qing Dynasty was undoubtedly the most developed area of commodity economy in China. The increase of social wealth breeds litigation and luxury in society, and the prevalence of the belief in five gods further encourages the social psychology of luxury consumption and mutual comparison. In this social environment, it is an effective educational measure that local officials can take to educate the people through folk beliefs that have extensive influence and conform to Confucian morality. Facts have proved that this measure has indeed had a positive impact on the social atmosphere in some areas to a certain extent. As far as Wuxi is concerned, the areas with the simplest folk customs are Meili Township and Taibo Township, and Taibo belief is the most prosperous. Wuxi local chronicles have such comments on the folk customs of various towns and villages. The folkways of Taibo, Chuiqing, Xiang Yan and Meili are quite strong, the folkways of Jing Yun are the most miscellaneous, and the villagers of Xin 'an and Hua Kai are the most frivolous? (Volume 30).
In addition to local officials, local scholars are another force to promote Taber's belief in Confucianism. These scholars grew up in Confucian classics and read four books and five classics. Many people regard educating people and serving the countryside as their social responsibility. In the 13th year of Hongzhi (1500), Jinshi Wang Chong suggested that the new magistrate Jiang of Wuxi rebuild the Taibo Hall. After the temple was completed, Jiang instructed Wang to write an article, and Wang sighed at the end of the temple record. Alas, who knows that teaching the world, brothers fighting, father and son estranged, I miss people, born late, have nothing to say, but it is far away? (Wang Chang: Rebuilding the Inscription of Taibo Hall, see Daoguang's Romantic Record, Volume 4). In the middle and late Ming Dynasty, Wuxi scholars Gu Xiancheng and Gao Panlong also talked about their social ideas when rebuilding Taibo tombstone and Yin Ji Taibo tombstone, that is, everyone respects Taibo, takes Taibo as a model, gives in to each other and lives in harmony. This is not only their moral proposition, but also the moral proposition of their contemporary Confucian intellectuals. Until the Qing Dynasty, scholars were still the main initiators of the repair and maintenance of Taibo Temple. For example, in the 30th year of Qing Qianlong (1765), the renovation of Meilitaibo Temple in Wuxi was initiated and organized by local student Cai.
During the restoration of Taibai Temple in past dynasties, we can often see the cooperation between the government and the literati. Let's take Taibo Temple and Taibo Tomb in Wuxi as examples. There are three Taibo temples in Wuxi, namely Meili Temple, Louxiang Temple and Huishan-Deci Temple, among which Meili Temple is the oldest, and it is said that it was built in the second year of Yongxing in the Eastern Han Dynasty (154), Louxiang Temple was built in the tenth year of Hongwu in the early Ming Dynasty (1377) and Huishan Temple was built in the thirtieth year of Qianlong in Qing Dynasty (1377). Among the three temples, Meili Temple has the greatest influence and the largest number of repairs. From the early Ming Dynasty to the middle Qing Dynasty, there were seven large-scale repairs.
In the 13th year of Hongzhi in Ming Dynasty (1500), the Taibo Temple in Miri, Malaysia was renovated for the first time, and Wang Chang, the renovation consultant, recorded the whole renovation process in detail. In the eleventh year of Hongzhi (1498), the southern governor Jiang came to know Wuxi, saying:? There is a temple of sages in the city, which is shameful. ? Jiang Yue:? If you agree, get off the bus and discuss it, and donate money to promote the people. ? So the rich lose money and the strong work, and the period is formed? (Wang Yong: Rebuilding the inscription of Taibo Hall). Two brothers, Cai Fu and Cai Ji, who are in charge of the renovation project, raised silver 1500 from Lizhong rich households. Cai Fu and China take five mu of each field as the temple base, and the original temple base field is three mu and five points, so * * * has thirteen mu of temple base field. After the renovation, Xu Yuanshan (disciple Hua Yongming), a monk from Dongyue Temple in Danyang, was invited to live in it to offer incense. Since then, the daily affairs of Meritaibo Temple have been presided over by Taoist priests. In order to maintain the basic life of the Taoist priest and the daily expenses of the temple, Cai Fu's younger brother Cai Ji donated 23 mu of land to the Taoist priest (also known as Xiangtian), Qian Rong donated 10 mu of land near the temple base to the Taoist priest, and Zou Xianzhi ordered his son to donate 10 mu of land to the Taoist priest (Qian Rong: "A Brief Introduction to Supporting Fields in Taibo Temple", see volume 2 of Daoguang's "Beautiful Rites".
A careful review of the whole renovation process shows that this large-scale renovation has involved five scholars, namely Wang Hao, Cai Fu, Cai Ji, Hua Yizheng and Qian Rong, from the proposal, the organization of the project, the writing of the temple tablet, and the donation and maintenance of the ancestral temple.
Scholars are not only responsible for the repair of Taibo Temple, but also use their fame to win and maintain political and economic privileges for Taibo Temple. Since the renovation of Taibo Temple in Miri, Malaysia in the 13th year of Hongzhi (1500), the worship venues in the temple (including the temple base venue and incense venue) have always enjoyed tax-free privileges. After the thirty-seventh year of Kangxi (1698), Li Jishan, the magistrate of Wuxi, was forced to pay summer tax and autumn grain, which caused the temple's economic income to drop sharply and even failed to maintain its daily expenses. In order to solve the dilemma faced by Taibo Temple, in the fifty-seventh year of Kangxi (17 18), Gong Jiansheng and Zhu Xianzhi invited nine students, including Cai, to present this matter to Fu Yuan, demanding that the duty-free grain in the temple be exempted again. After review and verification, Fu Yuan ordered Zhang Yi, the new magistrate of a county, to help the old duty-free grain. Since then, Taibo Temple has never been deprived of its preferential duty-free right to worship the fields (Zhang Yi: Grain-Free Monument, see volume 2 of Daoguang's Merry Records).
Wu, a novelist in the early Qing Dynasty, once described such a scene in The Scholars: Master Du invited many local celebrities to rebuild the Pantheon in Nanjing to worship 42 Confucian sages such as Taibo (the 37th time). This description is by no means groundless and groundless. As a satirical novel, the creation of The Scholars should have a realistic foundation. The protagonist of this paper is a scholar who has read many Confucian classics. It can be said that scholars are essentially the leading force to promote the Confucianism of Taber's belief.
Fourthly, the social reasons for Taibo's success in believing in Confucianism.
Driven by local officials and scholars, Taber's belief in Confucianism developed into the era of * * * in the Qing Dynasty. In the folk, Taibo's image as a Confucian saint has long been deeply rooted in the hearts of the people. Confucianism began in the Ming Dynasty and flourished in the Qing Dynasty. There are many reasons for its success. Just as the academic circles analyzed the reasons why Tang Bin succeeded in banning Wu Tongyin Temple, the strong support of the imperial power in Qing Dynasty was one of the important reasons for the success of Confucianism. In addition, the author believes that there are two reasons worthy of analysis and discussion: first, Confucianism has integrated the folk Taoist cultural tradition; Second, Confucianism is combined with local concepts. Now discuss separately:
1 Integration of Confucian and Taoist cultural traditions
When it comes to folk beliefs, we can't help but talk about the influence of Taoist cultural traditions on folk beliefs. Taoism in China is a religion that constantly creates ghosts and gods and constantly renews itself from the inside, while Confucianism has always advocated? Away from ghosts and gods? . So the Confucian transformation of Taber, while emphasizing Taber as a moral model, will weaken the divinity of the gods? The author believes that Confucianism has not weakened the resilience of the gods themselves because Confucianism has integrated the local Taoist cultural traditions. There are two examples of integration: first, the birth date of Taibo and the birth date of Taoist Jade Emperor are both on the ninth day of the first lunar month (volume 1), and as we all know, when Taibo was born has long been unknown, which is one of the examples of integration; Second, the Taoist priest was the abbot of Taibo Temple from the Ming Dynasty to the Republic of China. These Taoist priests are not only responsible for the daily sacrificial activities of temples, but also have endless power to catch ghosts and gods. As early as the Qianlong period of the Qing Dynasty, Taoists in Metabo Temple were famous for being good at catching ghosts. It is obviously against Confucianism for Taoist priests to catch ghosts? Away from ghosts and gods? Violation of principles has lasted for hundreds of years in Meili Taibai Temple, which reflects the mutual integration of Confucian culture and Taoist culture in folk beliefs. It can even be said that Confucianism has made compromises and concessions to Taoism on the issue of catching ghosts.
The phenomenon of mutual absorption and integration of Confucian culture and Taoist culture in the process of Confucian apotheosis can also be proved in case studies of folk beliefs in other regions. The author believes that ancestor worship is the link between Confucianism and Taoism in Taber's belief, and Wu people's reverence for their ancestors makes them not only willing to give Taber great power, but also pay more attention to his noble morality.
2 the combination of Confucianism and local concepts
Wuxi commodity economy developed rapidly in Ming and Qing Dynasties, and Wuxi rice market was quite famous in the late Ming Dynasty. During the Yongzheng period of the Qing Dynasty, Wuxi was divided into two counties, Wuxi and Jingui, which also reflected the fact of Wuxi's economic development and population increase. With the development of economy, Wuxi people are more proud of their hometown. At this time, Wuxi is only a county-level administrative region under the jurisdiction of Changzhou government, and Wuxi people are eager to improve their hometown's popularity and influence. Wuxi Meili is the old capital of Wu and the earliest settlement of Taibo. Improving the cultural status of Meili Taibo Temple and Hongshan Taibo Tomb will not only help to improve the cultural status of Wuxi, but also satisfy Wuxi people's sense of hometown glory to some extent. Therefore, this proposition has been mentioned many times in the works of local scholars.
As early as Wanli, Gu Xiancheng emphasized? Taber's sacrifice is in Wu Yilong, but what about tin? . Slightly later than Gu Xiancheng made a more specific explanation of Gu's claim:
Is the most virtuous saint, let the world escape, not for famous mountains and rivers, not for Changlin, but for Jing. To Jing is nothing, not to Sanjiang Wuhu, not to the secluded rock valley, but to Wuxi's vast and flat market. Is it for no reason? The situation is near Pingwei, and the tomb is in Zishan, a few miles away. If it has a choice, is it for no reason? Tin man can think. Civilized people do their work, but they don't teach by example. (Volume IV)
Gao Panlong fled the Taber world and chose to live in Wuxi. Talking about the foundation of Wuxi as a country of civilization and etiquette is a deep historical origin between this place and Taibo. Gu and Gao skillfully combined the Confucian thought of Taber belief with the construction of local culture, and realized the successful transformation of Confucianism with the help of the cohesion of local concepts in the regional society.
Until the Qing Dynasty, Wuxi people were still striving for a higher cultural status for the Tiber Temple and Tiber Tomb in Wuxi. Mei Li Zhi, published in Daoguang period, recorded the inscription of Emperor Kangxi for Suzhou Taibo Hall. Suzhou Shengjia South Tour, Imperial Book? Unknown virtue? These four words are engraved in the Taibo Temple in Sioux City, where Taibo was originally located in tin, so the temple should also be dominated by tin. ? The editor of local chronicles thinks that the position of Wuxi Taibo Temple should be higher than that of Suzhou Taibo Temple, which is different from that of Gu Xiancheng? Taber's sacrifice is in Wu Yilong, but what about tin? The proposition is consistent.
The combination of Confucianism and local concepts is also manifested in the fact that Confucianism has not impacted Taibo's image as a civil society god. Until the end of Qing Dynasty, an ancient Wushe Temple was preserved in Meritaibo Temple. The Taibo Temple Fair on the ninth day of the first month of each year is the beginning of the rural temple fair in Wuxi, and it is also the largest exchange meeting of agricultural production tools in rural areas of Wuxi. In Weiting Town, Suzhou, Taibo has always been the social god of Weiting Town. Sanrang Wang? The local custom of letting the king pay for food continued until the end of the Qing Dynasty (Volume 3).
Verb (abbreviation of verb) conclusion
Folk belief belongs to the category of human consciousness, which is the refraction and reflection of consciousness to the real world. Just as each historical period has its own characteristics, folk beliefs also show different characteristics in different development periods. Confucianism? This is a special phenomenon in the changes of folk beliefs in Ming and Qing Dynasties.
?
Taber's belief in Confucianism began in Ming Dynasty and flourished in Qing Dynasty. Its social root is the change of social atmosphere brought about by the development of commodity economy. In the declining social environment, the trend of extravagance, comparison and litigation is endless, and for the need of transforming social atmosphere, local officials and local scholars cooperate with each other to jointly promote the Confucianism of Taber's belief. They tried to make use of the widespread influence of Taber belief among the people to publicize Taber's modesty, and the luxury and bad atmosphere of litigation brought by * * * comparison and selfish psychology. In this process, local scholars have played a leading role. They are not only responsible for the repair of temples and tombs, but also attach great importance to the maintenance and management of temples and tombs. The success of Taber's belief in Confucianism depends not only on the powerful imperial power, but also on the extensive influence of Taoist cultural traditions and the cohesion of local concepts in regional society.