Reflections on Jishui culture
In the process of examining and studying the source flow of Ji Shui, a very real problem cannot be avoided, that is, there is no section or section of the river called Ji Shui in the whole basin from its origin to the sea. Talking about Ji Shui, but not seeing Ji Shui, is as confusing as the emperor's new clothes. This is true even in the territory of Jiyuan City, the birthplace of Jishui. The river that originates from Longtan, which is known as the west source of Jishui, is called Longhe, the river that originates from the spring group with Pearl Spring, Beihai Pond and Wanquan Zhai as the center of the source of the east and north sources of Jishui is called Zhuhe, the river after the confluence of the two rivers is called Zhulong River, which is still called Zhulong River after being incorporated into the Panxi River, and after the confluence of the Weihe River and the Huanghe River, it is collectively called the Jiaohe River, until it is out of the territory and into the Yellow River, and there is no section of the river called Jishui in the section of the river that is generally considered to be the north bank of the Yellow River in the upper reaches of the Jishui River.
On the south bank of the Yellow River, according to the "Yugong" described in the "Yugong", the waters that "overflow into the waters" are called Xingze, and the waters that enter the Shandong "East Taoqiu" are called Heze and Juyeze, and then they will be Qinghuiwen, and "into the sea", there is no section of the river called Jishui. Including the names of Jiyin, Jiyang, Jinan and other places named with a clear orientation, the corresponding river names are not called Jishui, but called Heshui, Luoshui, Wenshui, Daqinghe, Xiaoqinghe and so on. Especially in the seventy-two springs in Jinan, the springs have come out, and the flow direction is attached, all of which are worthy of the name, the markings are clear and complete, and there is no section of the river called Jishui.
This makes people have to wonder, where is Jishui? Is it just a cultural symbol that has no specific references, as if people are divided into good and bad people, men and women according to categories, and Jishui is also divided according to people's preferences? The author believes that this possibility is completely existent. Because jizi in the Chinese language is a relatively quiet and bright, meaning beautiful and auspicious, generous and windy characters. Ji youdu means, such as the idiom of the same boat to help each other, Li Bai's poem "Long winds and waves will sometimes hang directly on the clouds and sails to the sea", Meng Haoran's poem "Want to help without a boat, and live in shame shengming". The meaning of help to take care of the economy, such as zhou ji, relief, relief, harmony and solidarity, grace and power, rigidity and softness, etc. Ji has the meaning of operation and management planning, such as Ji Shi to save the people, Jing Lun Ji Shi and other idioms, as well as Mencius said that "the poor are good at their own, and the da is also good for the world". Ji has a beautiful meaning, such as Liu Yong's poem "Every move is Ji Chu". Ji has outstanding meanings, such as Guan Hanqing's joke "natural Ji Chu talent". Describe the neatly dressed, clean, beautiful, called Ji Chu, describe the many talents, call the talent ji ji, describe the many people and tolerate the moderation, called Ji Ji staggering. In fact, the place name and water name named after the Ji character are not the same, and there is no necessary connection with the traditional Ji Shui.
The river that originated in Zanhuang County (anciently known as Changshan House County) in Hebei Province and flowed through the south of Gaoyi County to the south of Ningjin County was also called Jishui in ancient times, and is still called Jihe. Book of Han. The Geographical Chronicle records that "the house (county) is out of the Zanhuang Mountain and the water, and the east reaches The Tao (present-day Ningjin County) enters the water."
There is a county directly under the jurisdiction of the province in the Yuncheng area of Shanxi Province called Yongji County, whose name is derived from the ancient water conservancy project Yongji Canal in the territory. The canal was dug in the first month of the second year of Baoding in the Northern Zhou Dynasty (562), and the people of the prefecture dug a canal in the east of Puzhou City to divert the water of the Yellow River for irrigation, and ordered its name to be Yongji Canal, which was intended to pray that the river canal could permanently benefit the people, and the county where the canal was located was named Yongji County.
The New Book of Tang and Geographical Records also records that in the city of Shaanxi County, Sanmenxia City, Henan Province, there is a canal called Guangji Canal, which was dug in the first year of Tang Wude (618) for human and animal drinking.
The Sui and Tang Dynasties, centered on Luoyang, the Canal formed by diverting the water of the Yellow River to the north to Zhuo County is also called the Yongji Canal. The canal formed by the southeast flow of the Yellow River from Zhengzhou to the south connecting the Huai River to Yangzhou, Jiangsu Province, is called tongji canal, which was later changed to Guangji canal. In the famous article "Sauvignon Blanc And water flow" in the famous poem "Sauvignon Blanc , Surabaya Flow, flow to guazhou ancient dutou." Wu Shan is a little sad..." The water is the canal that flows through the Zhengzhou section of the Grand Canal.
Wulongkou in Jiyuan City, Henan Province, known in ancient times as Fangkou, is a famous water conservancy project built by the Qin Dynasty using the Qin River in the local turning bay and digging canals in the mountains. Later, on this basis, five river canals were excavated successively, showing the trend of "five dragons dividing water", so it was called "five dragon mouths". One of the canals was named Yongji Canal. The other four canals are called Guanghui Canal, Guangli Canal, Yongli Canal and Xinli Canal.
There is a famous ancient village called Yantou Village on the oujiang river in Lishui City, Zhejiang Province. The village is named after the weir head of Tongji Weir, which is known as the first arched weir in the history of water conservancy in the world, and the five major water conservancy irrigation projects in ancient China, such as Dujiangyan and Zhengguoqu. At the confluence of the South River, the West River and the Min River in Chengdu, Sichuan, there is also a famous water conservancy project called Tongjiyan, which is second only to the Bamboo Cage Pile up slightly later than dujiangyan. Both weirs are named Tongji, but they are not on the same side as the traditional Jishui, and they are opposite to the north.
Place names with the ji character are not only domestic, but also have a famous island called Jeju Island in Korea, a neighbor of China in the Han cultural region, which naturally means the same as in China. As for the various registered enterprises with the title of Jizi, there are no more.
It can be seen that Jizi is not the exclusive favorite and exclusive use of Jishui in the traditional sense, but a water evaluation language and functional language with universal value.
In this sense, no matter where it comes from, where it flows, and which water system it meets, any river that people think is clear and safe, enough to benefit the people of the world and benefit the people, can be called ji shui. The Guji Water Basin mentioned in the classics is in the formation area of geological subsidence and alluvial plains, and the surface water is mostly exposed in the limited form of lakes, lakes, pools, depressions, and springs. The outlet limit water is basically relieved by overflow and outflow, with a small slope and a slow flow rate. After the ecological purification of sediment settlement, the water quality is naturally clear and clear, with less harm and low intensity. In stark contrast to the roaring, untamed, muddy Yellow River not far away, the quality of the water is visible, and it is naturally widely known as Jishui by the people. However, it is not the same concept as the Jishui that crosses the rivers and crosses the mountains in the texts. The Jishui mentioned in the classics is a tall and complete river hero who has been image-shaped and packaged, and is known as Jidu, which does not exist in reality. The folk name Jishui is only a component and prototype of the hero of the shape of the river, and it is a beautiful name for the different names of the rivers in various places. It can also be seen from the situation of the Jidu Temples built in various places that the Jishui contained in the texts is not a real river. There is an ancient temple of Jidu in Dongluzhai Village on the bank of the Qin River on the border between Jiyuan City and Qinyang City, which is still well preserved. There are two Jidu temples in Jiannan Village and Gukou Village in Gaoping City, Shanxi Province, one built on the top of the mountain and one built on the flat land. The Jidu Temple of Jiannan Village, built on the top of the mountain, is also a national cultural relics protection unit. The Jidu Temple in Gukou Village is also known as the Chitou Temple, because there is a spring gushing out of a pond in the temple, which is called Jishui by the locals. There is also a Temple of Jidu in Renzhuang Village, Suiping County, Henan Province, which is founded in the seventh year of Tang Zhenguan. There was a passing guest surnamed Ma and his mother who suddenly fell ill when passing through this place, and at the critical moment, after the guidance of the villagers to drink a local spring water to cure the disease, the guest donated funds to build this temple called "Jiyuan Temple" at the spring water in order to repay the grace of saving the mother of the spring water, and the emperor later changed the name to Jidu Temple. This is enough to show that the ancient people's cognition of Jishui was based entirely on the evaluation of water and the function of water, as well as the fear and worship of water gods, rather than the reference to the name of a specific river. According to the theory of today's definition of rivers, the traditional terms, the psychological period of the people of Jiyuan, as well as the classics and poems, should only refer to the upper self-water (the diversion point or the confluence of the Two Zhulong Rivers) and the lower section of the river into the Yellow River, which belongs to the tributaries of the Yellow River. This section of the river is a wide and generous river formed by natural ecological optimization and artificial purposeful guidance. The river is still there today, and it shines brightly. Ji is people's evaluation of the water quality of this river, and desecration is the artistic shaping of the tall image of this river by the literati. This section of the river should be clearly marked in the name of the government, so that the masses can sing well and make the water truly deserved.
Based on the above facts and cognition, the author believes that the research of today's Jishui culture should adhere to the scientific foundation, abandon the inherent prejudices, and strive to eliminate the false and the true, and strive to serve the society.
In ancient times, due to the limitations of natural conditions, scientific and technological and cognitive conditions, as well as the influence of political history and social and cultural factors, it was difficult to make a correct explanation of Jishui and the phenomenon of Jishui, so there were many so-called historical materials disguised and packaged by metaphysics and theology. Today, when we are fully qualified to realize the cognition of ordinary natural phenomena, it is still undesirable to use the method of cumbersome examination to find specious words in the pile of old paper, to carry out deductive examination in a far-fetched manner, or to package the myth with the agnostic theory of prehistoric geology. The essence of Jishui culture and Jishui history is the historical record of human understanding of nature and the process of struggle. Therefore, the struggle to focus on human activities, especially human beings to transform nature and improve the living environment, should be the focus of contemporary Jishui culture research, rather than deliberately creating mysteries, bringing people into the clouds and fog, and limiting people's thoughts to the surface of sacrifice and Confucian and Taoist culture, and only knowing things and not seeing people.
Since the beginning of human activities in our country, there has never been an uninterrupted struggle with nature, and the management of mountains and rivers has always been the main content of the struggle. It can be said that the process of water formation is the process of water treatment. The story of the governance of Jishui, like the story of Yugong moving mountains, is a spiritual portrayal of the Chinese nation's exploration of truth and not yielding to difficulties. These two stories take place in Jiyuan, one is to rule the mountain, one is to control the water, one is the myth and legend without results, and the other is a real ancient water conservancy project. Yu Gong "Guide the East Flow of Water to the East", a guide wrote into how much hardship, wrote into how many people to improve the living environment of the hope and expectation! Written into how many ancient people in this land have changed heaven and earth, majestic and magnificent heroic struggle! Guidance is to guide according to the situation, that is, to dredge and transform, and to seek benefits and avoid harm. He reflects entirely human activity rather than the so-called divine power of water. Without the directional dredging of the waterway, this piece of water in Jiyuan is just a pond swamp exposed in the form of spring water, and with the dredging of the river channel, the water becomes a river that flows for generations and benefits the people. Water is beneficial because of the guide, and its meaning is far from being comparable to the ethereal Taiyi God Water. It reflects the ingenuity of the people of this land and the singable and weeping spirit of struggle against nature. From ancient times to the present, the people along the Jishui coast have always stood on the highest point of history, developed jishui, used jishui, lived in harmony with the water, and benefited each other, creating a lot of water control projects and advanced farming systems that are also water conservancy. Yu Gong's "entering the river" is actually the result of human guidance, and it is the most suitable catharsis tailored for Jishui, thus ensuring the long-term peace and stability of Jishui. Only the deeds of the people of Jiyuan in developing and utilizing Jishui, there are the pioneering deeds of the residents in the Iron Bank area of Temple Street using Hewa Water to create fields to plant vegetables and grain, which not only ensures the catharsis of the water flow, but also meets people's agricultural needs, which is really a miracle in the history of world agriculture. The farming system of using the bends of The Water of Yantou To build weirs to repair canals, divert water to irrigate fields, adhere to the spring weir to store water, discharge water from the autumn weir, conform to nature, and seek benefits and avoid harms has also been widely praised. He Yao, a Ming Dynasty grand confucian who lived in Huaiqing Province, was deeply impressed by this system and clearly recorded it. As for the Five Dragons Water Division Project, which uses fir wood as a gate and draws water from the mountains, it is a unique song for eternity.
After the founding of New China, the people of Jiyuan successively completed major water conservancy projects such as the Diversion Project, the Yinqin Project, and the Yellow Diversion Project, which were all major water control projects that shocked the whole country at that time, and maintained the position of water culture leader for a long time. It can be seen how profound the spirit of Jishui governance and the excellent Jishui culture are imprinted on the people of Jiyuan.
The clean officials and gentry along the Jishui coast are also the shining points of Jishui culture. For example, the family of Duan Zhixi, Duan Guoyu, Duan Zhenjiao, Duan Zhenkun, and Duan Weigun, who were five generations of Jiyuan people who were concerned about Jishui Anlan, donated funds to build the Yongji Bridge and the Tongji Bridge (later changed to Wangchun Bridge), and the story of benefiting the people of Jiyuan is very touching, and should not only be buried in the history of Qing, but should also be carried forward and made a model for future generations to be politicians. In particular, the inscription written by Duan Weigun for the reconstruction of the Yongji Bridge is not only full of literary brilliance, but also reveals the light of wisdom and the love of the hometown and the love of the people everywhere. Its scientific attitude of respecting nature according to rules and advantages is especially worthy of reference by contemporary people.
The examples given by the above authors are only examples that have been picked up and have not yet been excavated in depth; the views on the study of Jishui culture are only a glimpse, but they are only thrown out with the bricks of the jade, hoping to achieve the guidance and criticism of the various families.
About the author: Yang Shouyin, a little old man who loves more sincerely, once worked in Jiyuan Coal Mine, serving as the propaganda director and director of the office of the coal mine. He likes to entertain himself with words, and occasionally publishes short reviews of poems on the Internet.
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