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 local area, 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.);
< p>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 trendy 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". 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 establishing schools. When Han Yu was demoted to Chaozhou, Chaozhou was at a critical moment in its historical development. Since ancient times, Chaozhou has been far away from the Central Plains, located outside the mountains, and has inconvenient transportation, forming a closed geographical and cultural circle. Tang Duyou's "Tongdian" says: "South of the Five Ridges, people are mixed with barbarians and beasts, and they don't know etiquette and justice... so the Han Dynasty often abandons them." By the Tang Dynasty, when the civilization of the Central Plains was highly developed, most areas of Chaozhou It is still in a desolate and backward state. Therefore, Chaozhou became an abandoned place for those who demoted ministers and expelled guests. In the Tang Dynasty, before Han Yu, many central officials such as Zhang Yuanyou, Tang Lin, Chang Huaide, Lu Yi, Li Gao, Chang Gun, etc. were exiled to Chaozhou. They spread the culture and customs of the Central Plains to Chaozhou to some extent. At that time, although Chaozhou was sparsely populated, backward and remote, its society had achieved certain development and its culture and education had a certain foundation. After Han Yu demoted Chaozhou, the social history of Chaozhou accelerated. By the Song Dynasty, the population of Chaozhou increased rapidly, from 10,324 households in the Yuanhe period of the Tang Dynasty to 70,000 in the Yuanfeng period of the Northern Song Dynasty. There are 4,682 households and 135,998 households in the Chunhu period of the Southern Song Dynasty③. As the population surged, Chaozhou's economy and culture also developed rapidly, and gradually caught up with the development level of the Central Plains and Jianghuai regions. It can be seen that Han Yu was demoted to Chaozhou at a critical point in the historical development of Chaozhou.
The historical development of Chaozhou at that time required the flame of civilization to burn away the barbarism and backwardness. Han Yu, an outstanding figure representing the culture of the Central Plains, was demoted to Chaozhou at the right time. He worked hard and made Chaozhou moral. This is probably a kind of historical cause and effect; and the trendy people respect Han, and it should be inseparable from this cause and effect.
2. Han Yu’s profound influence on Chaozhou folk life and Chaozhou people’s group psychology
Modern folklore believes that folklore, as a cultural phenomenon, is not an individual’s behavior, but is something that is universally inherited by society. Fashions and preferences, folk customs are the world of life and cultural life with universal patterns④. On the whole, folk custom is a kind of diachronic cultural creation and cultural accumulation. The folk customs of a region reflect the unique psychology of the people in that region. The thought of modern folklore provides useful enlightenment for us to study the relationship between Han Yu's derogation of Chaozhou and the construction of Chaozhou folk life. Han Yu’s influence on Chaozhou’s life world is multifaceted. Chaozhou urban area now has "Changli Road" and "Changli Primary School". When people name a road or a school, they are by no means random. It often reflects the specific cultural mentality of the namer. Named after Han Yu, as a folk cultural event, it reflects the trendy people's nostalgia and respect for Han Yu. In the middle section of Changli Road in front of the current Chaozhou Museum, there is a majestic stone archway. It was built in the 17th year of Jiajing in the Ming Dynasty (1538). The inscriptions on the forehead of the archway are "Old rule of Changli" and "Famous country in Linghai", which expresses the trend of Chaozhou people. Memory and praise for Han Yu. It also reveals the pride of the fashion people because of the cultural celebrity Han Yu who controlled the fashion. There is a "Jinghan Pavilion" on the hillside behind Hanbi Tower in Chaozhou West Lake Park. On the main wall of the pavilion is a stone tablet of "White Parrot Ode" said to be written by Han Yu and copied by Long Weilin, the prefect of Chaozhou in the Qing Dynasty. There is also a "Crocodile Sacrifice Platform" built beside the North Embankment of Hanjiang River in the northern suburbs of Chaozhou, etc. Chaozhou people commemorate Han Yu in various ways. At the same time, Chaozhou people's own life world has also added several scenic spots and a lot of historical and cultural connotations.
It is particularly worth mentioning that Chaozhou has a permanent memorial to Han Yu, the Hanwengong Temple. Chaozhou Han Wengong Temple was first built in the second year of Xianping of Emperor Zhenzong of the Song Dynasty (999), and moved to Hanshan in the sixteenth year of Chunxi of the Southern Song Dynasty (1189). After several changes and repairs, it has lasted for eight hundred years and has continued to be popular. It is the oldest and best-preserved temple in my country that commemorates Han Yu. The construction and existence of this temple, as a prominent folk event, have a great impact on the life world of Chaozhou. It embodies the trendy people's admiration for Korea and is an excellent place for sightseeing or historical and cultural education. Trendy people in the past and today all like to go to Hanwengong Temple to take a look and think about it. This has become a subconscious habit and a trend. In a sense, the temple can be regarded as a symbol of Chaozhou, a famous historical and cultural city. All dignitaries and ordinary tourists from home and abroad who come to Chaozhou must visit and pay their respects.
From the above text, we can see the great influence of Han Yu on the life world of Chaozhou. 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 develop 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 activity becomes 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 and suspicious to 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 single article, Han Yu's drive against crocodiles is of positive significance, and Han Yu "as a demoted official, he ignored his personal sorrow and misfortune. In order to relieve the people's poverty, he just When he takes office, he 'inquires about the sufferings of the officials and the people', and resorts to actions to express his motivations and behaviors in words, which will naturally be recognized and praised by people." Therefore, the crocodile driving operation became an important part of the trend of respecting Han among the fashionable people after the Song Dynasty⑦. Li Tiaoyuan, a member of the Qianlong Emperor of the Qing Dynasty, wrote in "Poems on Han Temple": "Officials still engrave parrot characters, and children can recite crocodile characters." These two lines of poems tell the story of the spread of Han Yu's sacrifice to crocodiles in the Chaozhou life world. Broad and profound influence. On the stone pillar on the east side of the main hall of the Han Temple, there is a couplet written by Jue Luo Luchang, the prefect of Chaozhou during the Daoguang period of the Qing Dynasty:
There are thousands of words to divulge the Buddha, and the snow-capped mountains and blue passes, from then on, Confucianism spread across the sea
In the eighth month of the official period, the tide leveled off the crocodiles, and now the incense spreads 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 governing the tide is that he attaches great importance to culture and education. Not long after he was demoted to Chaozhou, Han Yu wrote the "Chaozhou Request for a Rural 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 you want to use morality and etiquette, you have to rely on the school." "He who teaches his disciples." So, on the one hand, he recommended Zhao De, a local leader, to take charge of the state school, and on the other hand, he made great efforts to establish the township school. There was a shortage of funds to run the school, so Han Yu "spent hundreds of thousands of his own salary as a source of income and collected the surplus to prepare meals for the students"⑧. The number of hundreds and thousands is roughly equivalent to Han Yu's salary for more than eight months. In other words, Han Yu donated all his salary for eight months to govern Chaozhou in order to build a school. This is the embodiment of the ancient gentleman's style of valuing justice over profit. The power of role models is endless. The founding of Han Yu's school decisively influenced the optimization choices of the trend-setting people in subsequent dynasties on their own behavior. Su Shi said in "The Monument of Han Wen Gong Temple in Changli Bo, Chaozhou", "Wang Jundi, the Sanlang king of Chaozhou, came to guard the country. Anyone who raises scholars and governs the people must take the public as his teacher." In fact, it was not only Wang Di who governed Chaozhou who had Han Yu as his teacher. In the two Song Dynasties, all the officials who came to Chaozhou worshiped Han Yu, and those who served as state governors and assistants to state and county chiefs all regarded Han Yu as their teacher. Sumner pointed out: "Customs are caused by consistent actions over time." ⑩ Respecting Han and serving Han, and putting the establishment of schools as the first priority has indeed become a consistent habit and a collective phenomenon among officials who came to Chaochao in successive generations since Changli.
Han Yu established schools and recommended local elites to preside over state schools. This was like the spring rain that "sneaks into the night with the wind and moistens everything silently", nourishing the collective character of the trendy people. Chaozhou people have always been known for being smart, flexible and good at doing business. In the eyes of outsiders, Chaozhou people are no different from China's "Jews". However, it would be one-sided if the understanding of hipsters only ends there. As long as you go deep into the life world of the hipsters, you will be able to deeply feel all aspects of the personalities of the hipsters, especially their tendency to love learning and worship literature. The formation of this ethos of learning and advocating literature directly benefited from Han Yu's establishment of a school. As early as the Northern Song Dynasty, Su Shi had pointed out: "The Chao people in the beginning had no knowledge of learning, and Zhao De, a Jinshi, was appointed as their teacher. As a result, the Chao people devoted themselves to literary practice, and today they are known as Yi Zhi." (1l). Zeng Zao, the prefect of Chaozhou during the Qiandao period of the Southern Song Dynasty, said that the wealth of cultural relics in Chaozhou began in the Tang Dynasty and flourished in the Song Dynasty. "Since the Han Dynasty in Changli, Confucianism was promoted, so its reputation spread over time and became more prosperous" (12). These words clearly reveal that being fond of learning and loving literature is not only a personal habit of the trendy people, but has also become an optimized choice for the behavior of the trendy people and has become a regional custom.
There are so-called eight sceneries in Chaozhou, one of which is called "Han Temple Oak". Oak, also known as Han wood, was said to have been planted by Han Yu. It no longer exists, but "it has become more popular among fashionable people over time" (13). Since the Song Dynasty, there has been an interesting folklore about Han trees: the abundance of oak trees blooming in Han Temple indicates the number of Chaozhou scholars who have passed the imperial examination. Wang Dabao, a trendy person in the Song Dynasty, recorded the miraculous legend of Hanmu flowers blooming as a "premonition" in "Han Mu Zan": "(Han Mu) blooms in spring, either red or white, with clusters of branches, like peach shapes and small. Every value Scholars talked about the spring official, and the people of the state considered it auspicious to be promoted to the throne. It was the fourth year of Shaosheng's reign. Ding Chou was in full bloom, and the whole city rewarded them. Soon they were rewarded, and there were more people on the list than the previous ones. This folk phenomenon is the direct result of Han Yu's promotion of Confucianism. Wang Dabao analyzed: "Gongci is a state, and the training of teachers has lasted for more than three hundred years. The scholarly style has become more and more prosperous, and the effect is auspicious to the wood. It is appropriate." These words show the influence of Yu in Han Dynasty. What a strong "scholarly style" of loving literature and loving learning was developed in Xia Chaozhou. Wang Shipeng of the Nan family wrote: "Not long after Zeng Chaozhou arrived in the county, he first built Han Wengong Temple, and then built Gongwei, which can be said to be the foundation of knowledge and transformation. A certain person read the poem of Han Gong's Farewell to Zhao Zi and sent it in rhyme. "To this day, people in Chaoyang are filled with poems and books in every house", which is a vivid portrayal of this custom. There is such a record: Song Xiaozong asked Wang Dabao: "What are the customs of Chaozhou?" Dabao responded by saying, "The land is thin and pines and cypresses are planted, and the poor family studies. The custom is still up to this day." (l4) This habit of loving learning and worshiping literature has continued to modern times. The author came to Chaozhou from Hunan and has lived in Chaozhou for five years. I feel deeply that Chaozhou's culture of loving learning, loving literature, and respecting teachers and teaching is indeed stronger than other places. Traditional literary arts such as poetry, calligraphy and painting have a profound foundation in Chaozhou folk. Often some ordinary people can recite Han Yu's poems casually; while some self-employed business owners can often dance, write, and recite poems and compose poems.
There is an entrepreneur who not only joined the Chinese Poetry Society, but also had an important poetry collection published for him by the Chinese Poetry Society. The folklore phenomena and group characters of a certain region generally carry profound cultural resources with thousands of years of history. This kind of humanistic tradition, this kind of folk customs in Chaozhou, just because it continues the ancient customs that Han Yu used to promote Confucianism, always makes people feel that there is a profound historical and cultural implication in it.
3. From man to god: Han Yu’s apotheosis in Chaozhou
Su Shi said in the "Stele of Han Wengong Temple in Changli Bo, Chaozhou": "Chaozhou people have public affairs, and their diet must be healthy. Sacrifice, floods, droughts, and epidemics, you must pray for anything." Indeed, as early as the Song Dynasty, Han Yu was invited to the altar by the trendy people. As a result, Han Yu's grandnephew also became one of the Eight Immortals because of his meritorious service in escorting Han Yu. Han Xiangzi. Han Yu not only enjoyed a high status in the minds of scholars, farmers and workers, but also became a god worshiped by the business community. The extant "Chaozhou Guild Hall Records" written in Suzhou and established in the early years of Kangxi says: "Our Chaozhou Guild Hall... worships the Holy Emperor Linghuguan, Our Lady of Heaven, and Master Guanyin. We have bought a side room to worship Confucius Han of Changli. "Mr. Zeng Chunan pointed out: "In business organizations, the worship of Emperor Guan, the Queen of Heaven, and Guanyin are worshiped everywhere, which is actually unique to Chaozhou merchants." (15) It can be seen that Han Yu is no longer in the Chaozhou folk world. He is a historical figure and already a mythical figure. Myths are the cultural carrier of ancient human collective psychology, but in some special historical and cultural environments, non-mythological eras can also produce new myths. In the family of Chinese myths, mystifying and sanctifying real people and historical facts is an important aspect of the creation of myths. Many historical figures, such as Li Bing in the Qin Dynasty, Guan Yu in the Three Kingdoms era, Yue Fei, Bao Cheng in the Song Dynasty, etc., were mystified and sanctified and elevated from human status to divine status, becoming idols to be sacrificed and worshiped. Became a mythical historical figure. Like Guan Yu, he was originally a historical figure. Because of the traditional special cultural connotations such as loyalty, righteousness, courage, and rigidity that he embodies, it not only meets the needs of the ideological and cultural beliefs that are indispensable in the living world of the broad masses of people, but also adapts to the feudal feudal system. The ruling class needed to strengthen its ideological and cultural rule. Therefore, in China's late feudal society, Guan Gong was promoted from a historical figure to the god "Martial Saint" and "Guandi". But Han Yuzhi became a mythical figure in Chaozhou, unlike Guan Gong. Although Guan Gong became a mythical figure, it was inseparable from the worship of the lower class people, and more importantly, it was mainly due to the continuous sealing and publicity of rulers in the past dynasties out of the need to rule. The reason why Han Wengong became a mythical figure was mainly due to the trendy people's admiration for Han. It is no exaggeration to say that after traveling eight thousand miles to Chaozhou, Han Yu became an eternal god in the spiritual world and folk world of Chaozhou people. In the life world of Chaozhou in the past dynasties, Han Yu drove the crocodile and many folk stories related to Han Yu have been circulated, praised, and constantly enriched, thus evolving into a new myth in the non-mythical era. Here are two more examples:
1. "A walking horse leads the embankment". According to legend, there were no dams on both sides of the Evil River (now Hanjiang River in Chaozhou), and there were frequent floods. After Han Yu reached the tide, he led his people to build embankments. He first rode a horse to survey the land boundary along the stream bank, while his subordinates followed the horse and planted bamboo poles as markers along the route he designated. When we reached the end of the mountain, the bamboo poles were scattered on the mountain before they were used up. The next day, a tall and solid embankment suddenly appeared in the area where the bamboo poles had been inserted. Since then, the raging water has been blocked by dikes and high mountains, while dense bamboos have grown on the terminal slopes, and the name of the mountain has been changed to "Bamboo Gan Mountain" (16).
2. The Eight Immortals built the Xiangzi Bridge. Xiangzi Bridge is one of the four ancient bridges in my country. First built during the Qiandao period of the Northern Song Dynasty (1171), it is famous for being the "earliest opening and closing bridge in the world" that combines "Eighteen shuttle boats and twenty-four continents" with beams and boats. Regarding the construction of this bridge, there is such a beautiful folk legend circulating in Chaozhou: After Han Yu drove away the crocodiles, he invited his grandnephew Han Xiangzi and monk Guangji to compete in building a bridge from one side of the river to the center of the river. Buddhist and Taoist magic was cast, and the project went smoothly. Unexpectedly, when the project was about to come to an end, work was stopped for some reason to wait for materials, and the stone bridge could not be built at the center of the river. Monk Guangji had no choice but to invite the Eighteen Arhats to quickly build the bridge piers. Han Xiangzi called the other seven Taoist friends among the "Eight Immortals" to cast spells to help. He Xiangu first broke off a few lotus flowers and scattered them on the river, which immediately turned into eighteen shuttle boats. Uncle Cao Guo took out the planting boards and put them on the shuttle boats to serve as bridge boards. Tieguai Li took off his belt and put the eighteen shuttle boats. The shuttle boats were strung together and tied to the east and west stone piers, thus creating a unique bridge. (17)
The famous modern German philosopher Ernst Cassirer pointed out: "Myth itself is not a bunch of primitive superstitions and crude delusions; it is by no means a mess, because it has The form of a system or concept." (18) If viewed from a purely rational perspective, myths may be absurd. But for the simple folk people who created this myth, this is not absurd at all, but a serious fact. 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. By projecting this concept and emotion into the living world, folk phenomena and folk rituals are produced, 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 "deserved his exile to the south of 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.