Han Yu was demoted to Chaozhou in the middle Tang Dynasty, which had a profound impact on the development of Chaozhou's history and culture. Chaozhou is one of the few historical and cultural cities. Chaozhou's ability to become a famous historical and cultural city is inseparable from Han Yu. It can even be said that without Han Yu, Chaozhou would not be what it is today. This article intends to make a brief discussion on the impact of Han Yu's banishment to Chaozhou on Chaozhou folk life and group psychology, in order to correct the Fang family.
1. Three Major Effects: The main reason why Han Yu influenced Chaozhou folk life and group psychology
Generally speaking, if a person who demoted ministers and expelled guests can win the permanent favor of the people who demoted the land, Reverence and remembrance, which have an impact on the folk life and group psychology of the demoted place, are often inseparable from the following three factors:
A Tangyin effect: the demoted official is active in the demoted place, such as calling the public to provide favorable policies , benefiting one party and winning the permanent memory of the local people;
B Celebrity effect: The demoted official himself is a cultural celebrity with a high reputation (a poet, writer or famous artist, etc.);
C Propaganda effect: After being demoted, you will be praised and promoted by others.
There were many central officials who were demoted to Chaozhou in the Tang Dynasty, such as Zhang Yuanyou, Tang Lin, Chang Huaide, Lu Yi, Li Gao, Chang Gun, Yang Sifu, Li Deyu, Li Zongmin, etc. were all demoted to Chaozhou. . But they basically did not occupy a place in the spiritual world of fashionable people, and they did not leave any cultural relics for future generations to see. The reason for this is that they do not have these three major effects: or they did not make a big difference during the period of depreciation and had little impact. If you serve as an official for one term, you will not be able to benefit one place, and you will not be recognized or remembered by the local people anyway; or even if you are a high-ranking member of the Central Committee, your literary and poetic reputation is not high. Therefore, they could only be passers-by in the demoted places, and were soon "blown away by the rain and wind" and disappeared into the depths of history.
Han Yu is different. Han Yu fully possessed these three major effects on Chaozhou. Therefore, although his status is not as good as that of Li Deyu, who once held a high position, and his time in Chaozhou was also very short, only more than seven months, he has won an immortal reputation and will always live in the life world of generations of Chaozhou people. Of course, it is not just fashionable people who respect Han Yu. In the history of Chinese culture and thought, "respecting Han" is almost the same mentality among Chinese literati in all dynasties since the Tang and Song Dynasties. This is not individual, partial or even regional. problem, but a nationally prominent cultural phenomenon over time. But relatively speaking, there are probably very few people in the country who revere and deify Han Yu as much as the Chaozhou people, so that both folk life and group psychology have been profoundly and far-reachingly affected.
Han Yu is a famous poet, ancient writer, and famous thinker. He is already famous in the world, so wherever he goes, he naturally attracts the attention and respect of others. In fact, before Han Yu arrived in Chaozhou, the Korean language had already spread to Chaozhou. Zhao De, a Chaozhou scholar and Jinshi, once "looked at Pengci with his hands in his hand, hungry, eating and thirsty" and was "full and full" for it. I spontaneously compiled Korean into a collection①. Han Yu's "celebrity effect" can be seen here.
Han Yuzhi can always be revered by the trendy people, which is especially closely related to the respect for Han among the trendy officials in the Song Dynasty and the praise and promotion of other cultural celebrities. During the reign of Emperor Zhezong of the Song Dynasty, Wang Di learned about Chaozhou and moved the Hanwengong Temple behind the Governor's Hall to seven miles south of the city. He specially invited Su Dongpo, who was famous all over the world, to write an inscription. As a result, Su Dongpo wrote the famous article "Hanwengong Temple Stele", which is a high-level article. He spoke highly of Han Yu, which had a huge impact on respect for Han in Chaozhou and even the whole country. In addition, the Chaozhou officials of the past dynasties respected Han Xuehan, which also played a huge role in the Chaozhou people's worship of Han Yu. In this regard, the famous scholar Mr. Rao Zongyi has made a detailed and incisive discussion in his article "Korean Studies in Chaozhou in the Song Dynasty"②, and Mr. Zhuang Yiqing has also elaborated in his recent book "Chaozhou in the Song Dynasty". I won’t go into details here.
As we all know, Han Yu's favorable policies in governing the tide mainly included driving away crocodiles and pests, caring for farmers and mulberry trees, redeeming slaves, and recruiting teachers and schools. When Han Yu was demoted to Chaozhou, Chaozhou was at a critical moment in its historical development.
But what is more worthy of our attention is Han Yu’s deep and hidden influence on Chaozhou folk life, especially the psychological construction of the Chaozhou people.
Sumner (1840-1910), a famous American scholar of modern social sciences, wrote the book "Folklore". In his theoretical system, there is one most basic concept: behavioral style. He believes that in life, people always have various needs that they hope to be satisfied. To satisfy needs, certain behaviors must be adopted. By optimizing behavioral patterns, it is easy to form personal habits; while a group's repetition of the same behavioral pattern forms a custom. He pointed out, "Everyone is benefited from the experience of others, so everyone tends to behave in a way that has been proven to be appropriate. In the end, everyone adopts the same way to achieve the same goal, so that the pattern of activities is transformed into a custom , became a collective phenomenon.
Han Yu’s hidden and profound influence on the folk life and group psychological construction of Chaozhou people is directly related to his favorable policies in governing Chaozhou. An important aspect of Han Yu's favorable policies in Chaozhou was to drive away crocodiles and eliminate harmful things. This has a great impact on the folk life of Chaozhou people. This is recorded in the "New Book of Tang·Biography of Han Yu": "At the beginning, when I came to Chaozhou, I asked about the people's sufferings. They all said that there were crocodiles in the evil stream. They ate the people's livestock and used them all, so the people were so poor. After a few days, I looked at it more and more. He ordered Qin Ji to throw a sheep and a dolphin into the stream. "Han Yu also wrote "The Crocodile Essay" to "bless it", "On the eve of the blessing, a storm shook the stream. In a few days, the water dried up and moved sixty miles westward. There are no crocodiles in Chaozhou." Later generations have always had two different attitudes towards Han Yu's sacrifice to crocodiles. Some literati and officials were critical. In the poem "Farewell to Chaozhou Lu Shijun", King Anshi of the Song Dynasty warned the then Chaozhou prefect Lu Said: "There is no need to move the crocodile, it is strange to doubt the people. " made it clear that Han Yu's sacrifice of crocodiles was a "weird" thing. In "Buddhism of the Sui and Tang Dynasties", a recent scholar, Guo Peng, believed that Han Yu was simply Don Quixote in ancient China, performing a "boring farce". And On the contrary, for thousands of years, more scholars, Chaozhou governors and assistant officials have praised Han Yu for driving crocodiles. Su Shi affirmed that Han Yu "can tame the violence of crocodiles"⑥. During the Yide period of the Ming Dynasty, Wang Yuan, the prefect of Chaozhou, wrote " "Records of the Additional Construction of the Han Temple" praised Han Yu for "preserving the orphans and driving away evil things"; Zhou Yuheng, a native of Chuzhou in the Qing Dynasty, said in the poem "Visiting the Han Wengong Temple": "The article of driving away crocodiles is not a strange technique, it transforms the people into poetry and etiquette. "Also loyal";... As for the people and scholars in Chaozhou, they are more appreciative and grateful. Zeng Chunan, a contemporary Chaozhou scholar, affirmed that although it is impossible to cure the crocodile problem with a piece of paper, Han Yu's drive against crocodiles is of positive significance, and "As a demoted official, Han Yu ignored his personal worries and misfortunes. In order to relieve the people's worries, he 'inquired about the sufferings of the officials and the people' as soon as he took office, and resorted to actions. His motivations and behaviors can be expressed in words, which will naturally gain people's respect." Affirmation and praise." Therefore, the action of driving away crocodiles has become an important part of the trend of respecting Han Dynasty after the Song Dynasty. ⑦. Li Tiaoyuan, a member of the Qianlong Emperor of the Qing Dynasty, wrote in "Poems on Han Ancestral Halls": "Officials still engrave parrot characters, and children can recite them. Crocodile text. "These two poems illustrate the wide spread and deep influence of Han Yu's crocodile sacrifice in Chaozhou's life world. On the stone pillar on the east side of the main hall of Han Temple, there is a couplet written by Jue Luo Luchang, the prefect of Chaozhou during the Daoguang period of the Qing Dynasty. :
Buddha has a thousand words, snow-capped mountains and blue passes, and from then on Confucianism spread across the sea
In the eighth month of the official period, the tide leveled off at Crocodile Island, and now the fragrance is all over Yingzhou
The five words "incense spreads all over Yingzhou" show Han Yu's profound influence in the life world of Chaozhou people.
Another important aspect of Han Yu's favorable policies in Chaozhou is that he attaches great importance to culture and education. Not long after he was demoted to Chaozhou, Han Yu wrote "Chaozhou's "Request for a Hometown School". He believed that in order to govern the country, "it is better to put morality and etiquette first, and supplement it with politics and punishment." If a husband wants to use virtue and etiquette, there is no one who cannot help but teach his disciples in the school. So, on the one hand, he recommended Zhao De, a local leader, to preside over the prefectural schools, and on the other hand, he spent great efforts to establish rural schools. There was a shortage of funds to run the schools, so Han Yu "spent hundreds of thousands of his own salary to raise funds, and collected the surplus to cook meals for the students." ⑧. The number of hundreds and thousands is roughly equivalent to more than eight months of Han Yu's salary. In other words, Han Yu donated all his salary for the eight months of Chaozhou's rule. The embodiment of the ancient gentleman's style. The power of example is infinite.
Myths are not the creation of individuals, but the presentation of the psychology and concepts of a national group or a regional group. The content of myths believed by ethnic groups or regional groups is an important factor that constitutes national beliefs or group beliefs. The group belief mentioned in this article refers to the overall reflection of the unique ideas, outlook on life, and world view of a regional group. It is also a more powerful regional consciousness or community than individual religious beliefs. rule. The emergence of group belief is not formed by rational consciousness. It is a common concept formed by a group through the accumulation of long-term historical experience and cultural tradition, and contains a solemn emotional attitude. Projecting this concept and emotion into the living world produces folk phenomena and folk rituals, as well as myths. (19) Su Shi said: The Chaozhou people "believe deeply and think deeply about Han Yu". Out of a deep gratitude and respect for Han Yu, the Chaozhou people transformed Han Yu from a human to a god. It reflects the conceptual world and spiritual world of Chaozhou people; and the folk life of Chaozhou has become more colorful as a result. Mr. Chen Yi, a trendy person, once summarized several folklore stories about the deified figure Han Yu in the form of poetry, fully expressing the trendy people's admiration for Han Yu: "It is said that there is a god when you judge the stone and hold the embankment, and the garden is full of spring with sincerity. Han Quqian "There is a reason for the social drama and singing" (20)
In "Visiting Han Wengong's Temple Kouzhan" written by Zhao Puchu, he said that Han Yu "was worthy of being banished to the south for eight thousand miles, and won the surname of Han everywhere." Han Yu, who was demoted as a minister and expelled as a guest, could have such a profound and huge impact on Chaozhou folk life and the psychology of the Chaozhou people. It is indeed a meaningful topic.