Shanxi Gaoping City Lianghu Village Jade Virtual Temple and Song and Dance Building Examination

Selected from the 60th series of "Xiqu Studies", Wang Xingrong: Associate Professor of the Institute of Xiqu Cultural Relics of Shanxi Normal University

Lianghu Village Yuxuguan is located 14 kilometers west of Gaoping City, Shanxi Province. In addition to some village-run primary school buildings that have been built in recent decades, there are still two main halls and Kuilou and opera stages outside the mountain gate, and there are inscriptions in four links: the "New Repair of Jade Virtual View" in the fifth year of the Mongolian Xianzong (1255); the "Monument to the Reconstruction of the Jade Void Temple" in the twenty-second year of Qing Jiaqing (1817); the "Monument to the Restoration of the Kui Lou" in the eighteenth year of Daoguang (1838); and the "Monument to the Creation and Repair of the Song and Dance Building" in the seventh year of Xianfeng (1857). These inscriptions record in more detail the process of the establishment, maintenance and addition of the Jade Void Temple and its Kui Lou and Opera Stage, reflecting the spiritual, cultural and entertainment life of the local people for hundreds of years from one side, and have important historical value.

The historical background of the construction of the Jade Void Temple and the Taoist content in the inscription

The mountain gate of the Jade Void Temple is in the southeast corner of the campus, facing the east, which was transformed after the founding of the People's Republic of China, and the only place where its historical relics can be glimpsed is the three characters of "Jade Virtual View" that are still clearly recognizable on the horizontal plan of the mountain gate. On the right side of the mountain gate there is a fragment of a stele, the head of the wat, the inscription "Jade Void Guan Ji", there is no stele, only a quarter of the stele body remains, the words are not clear, and there is no publication date. Carefully identified, the title of the stele is "The Monument of the Jade Void Temple under the True Gate of Changchun Zhenren, the Ancestor of the Great Quanzhen", which contains the mountain gate, the palace view and the surrounding boundary neighbors.

The Jade Void Temple is the palace view of the Taoist Quanzhen Sect qiu chu ji sect. The founder of quanzhen sect was Wang Qi (1113-1169), a native of Dawei Village in Xianyang, Shaanxi Province, who knew the character Zhiming, the Dao number Chongyangzi, learned Confucianism at an early age, and did not have a career path in his youth, until he was still depressed at the age of forty-seven, and he entered the Tao. After several years of asceticism in his hometown, in the seventh year of Dading (1167), he left Tongguan in the east and traveled to the Shandong Peninsula, officially erecting the banner of "Quanzhen" and receiving seven disciples, including Qiu Zhiji. The founders of Quanzhen Sect and its backbone are mostly landlord intellectuals, who are good at propaganda, teach randomly, shock the world with magical and strange deeds, especially good at using poetry and songs to persuade people, and the scope of proselytizing is spread throughout all levels of society. In the twenty-eighth year of Dading (1188), Sejong summoned Qiu to Beijing to ask questions, which contributed to the development of the Quanzhen Order in the folk. At the time of the change of jin and yuan, the expanding Quanzhen Sect became an important target for the Southern Song Dynasty, Jin, and Mongolia to compete for the Central Plains. At the age of more than seventy years old, Qiu Chuji, who was good at judging the hour and sizing up the situation, led eighteen high-ranking disciples to travel thousands of miles to the Snow Mountains in the Western Regions (present-day Hindu Kush Mountain in Afghanistan) to camp to meet Genghis Khan. He exhorted Genghis Khan to be quiet and indifferent, respect heaven and love the people, and won the respect of the Mongol Great Khan, who was honored as "Qiu Shenxian", made him "a monk in charge of the world", and pardoned the taxes of the Daoist monks under the Quanzhen Dao (1). Qiu Zhiji has won strong support and huge development space for the development of the Quanzhen Sect. At the time of the Jin Dynasty, wars raged for decades, and the Chronicle of Zezhou Fuzhi, vol. 49, recounts the tug-of-war between the Song, Jin, and Yuan dynasties in the Shangdang region during this historical period. The prolonged war has led to a sharp decline in the population, the people are not happy, the survivors, including the Social Status of Confucians who have fallen second only to the beggars, the hardships of life and the spiritual distress can be imagined. The teachings of the Quanzhen Sect of tranquility and frugality and hard work have adapted to the changes in the world's Taoist style, attracted a large number of Daoist disciples, good men and women, and the Taoist palaces that have been built in various places have become spiritual refuges for people to soothe the hearts of traumatized souls.

The earliest surviving inscription of the Jade Void Temple, "The Record of the New Repair of the Jade Void Temple", was erected on the "Fifth Day of the Fifth Month of the Great Dynasty". The "Great Dynasty Yi Di" is the third year of the Southern Song Dynasty, that is, 1255 AD. At this time, Mongolia was in the fifth year of Emperor Xianzong, and there was no official era name, so it was called "Great Dynasty". Shen Zhijin, the founder of the Jade Void Temple, was a native of Liang Village in this county, and he was supposed to be an influential figure in Gaoping at that time. It is also worth noting the "Duan Zhi, the governor of the prefecture of merit" who created the Jade Void Temple, and the author of the monument, "Mr. Zhuang Jing, Li Junmin".

Duan Zhi, Zi Zhengqing, a native of Jincheng, Zezhou. The "Tomb Inscription of Duan Cemetery, governor of Zezhou" states that he was "young and heroic, and he has a sense of wisdom" (1). In the first year, chaos arose in Hedong and Hebei, "directly gathering the township party clan and forming a fortress to protect themselves." Yuan Meng initially decided to join the party, and was awarded the title of governor of Zezhou.

Many Zemin avoided the soldiers and did not return, and directly ordered them to use their fields to the households of relatives and neighbors, and said: "When the owner arrives, he should return to it." "After the fugitives came and returned, they were returned to their fields as promised, and the people were safe and well-off. Those who are proletarian, then su Zhenzhi; For the captives of his county, he bought them with wealth; Soldiers die exposed, collect them. Before long, Ze is a promised land. ②

Duan Zhi maintained local law and order during the war, preserved the property of the fleeing villagers, and provided conditions for the villagers to rest and recuperate after the war. In addition, he also "overhauled the Confucius Temple, cut thousands of acres of land, set up ten thousand volumes of books, and welcomed the Confucian scholar Li Junmin as a teacher to attract scholars from all over the world." Within five or six years, the scholar was elected as one hundred and twenty people" (3), who not only benefited the government, but also attached importance to education, and won the support of the people of Zezhou.

Li Junmin (1175-1260), who was welcomed by Duan Zhi, was the famous scholar "Mr. Zhuang Jing" in Jin Yuanjian. There is a legend in the "History of Yuan": "Li Junmin used the word zhang, the Zezhou people ... Jin Cheng'an is the first to be promoted to the rank of jinshi, and should be enshrined in the Hanlin script. Before long, they abandoned their officials and did not serve, and taught the township with what they had learned, from which those were very prosperous, to those who came from thousands of miles. ”④

Li Junmin was the first in jin cheng'an's five-year (1200) imperial examination. Cheng'an four years of the imperial examination on the same day to test the industry, the word endowment is still divided into a first time, the first is called the first, the second is the yikui, the grace and the second person is the same, only one person is selected as the champion. Probably because of Li Junmin's fame, Shi still calls him the first in the court examination. Li Junmin served as Qinshui Ling (沁水令) and lifted the Changping Cangshi (長平陳耯) in Zhenyouzhong (1213T217). Like many intellectuals in feudal society, he did not want to be an official after being praised by the rulers, because he felt that the autumn of the chaotic world could not "benefit the world at the same time", so he turned to the wilderness in order to "be alone"» The record of the Yuan History is different from the "Shanxi Tongzhi", which says that "Mr. Zhuang Jing made a number for the ancestral domain, not to give him a title" (1). Shizu not only valued Li Junmin, "an che summoned him, extended the visit without a false day", and when he left, he sent someone to send him, and it was completely possible to make a plus sign before he died. Then in the "Jincheng Jinshi Zhi", the guo record has "Fengtai County Chronicle: 'Yuan Ling Zhi Five Stone Carvings, in the Xuegong, The Ancestral Kublai Khan's Residence Shows Li Junmin LingZhi'", and the second dao is "Mr. Zhuang Jing of tejia". 12 July of the Year of the Ugly" (2). The year of decay is 1253, and the mongolian Xianzong is three years old, when Li Junmin is 78 years old.

It is not known whether Shen Zhijin received direct help from Li Junmin in the process of creating the Jade Virtual Temple, but the two of them had contacts and even friendship, which is clearly reflected in the inscription written by Li Junmin for the Jade Virtual Temple. Li Junmin not only knew Shen Zhijin's origin, teacher inheritance, and experience, but also had a deep understanding of his personality and Taoist attitude, and there was praise between the lines, especially for his general medical skills, which could help the people to relieve disasters and diseases, so he was trusted and praised by the people. What is even more surprising is Li Junmin's praise for Shen Zhijin: "Xu Jingyang, Tao Hermitage, Feng Junda, and An Qiuwang's House Fengqi." "The four people listed here are all prominent figures in the history of Taoism. Xu Jingyang ,also known as Xu Xun (許逊) of the Jin Dynasty, was a former official of Jingyang Ling, who abandoned his official to travel around the rivers and lakes, and it is said that on August 1 of the second year of emperor Taikang of the Jin Dynasty, he went up to the house of forty-two people in Xishan, Hongzhou", and the Taoists called Xu Zhenjun % Tao hermit Tao Hongjing, a Southern Dynasty Danyang Moling. The hanging crown is hidden in the Jurchen Mountain. When Xiao Yan raised his army, he sent his disciples to express congratulations. Entering Liang, Emperor Wu "consulted every time the country had a major conquest of a major event", "whenever people called him the prime minister of the mountain" (4). Feng Junda was a native of Longxi during the Three Kingdoms period, and his name was Heng. It is rumored that he often drives a green cow into the mountains to take medicine, and people do not know its name. There are qi nourishment, stealth method, and health sutra. An Qiu Wangzhi, The Book of later Han And the Biography of Geng Suan, notes: "The biography of the sage Gao Shi of Ji Kang said: 'An Qiu Wang's zigzag Zhongdu, Jingzhao Changling people, less holding the Lao Tzu Sutra, quiet and not seeking eunuchs, the number of An Qiu Zhangren. Emperor Cheng smelled, wanted to see it, and refused to see it, and healed the witch in the human world. From the perspective of ordinary people, such a regional figure as Na Shen Zhijin is almost praiseworthy compared with several Famous Taoists in history. Detailed analysis has the following reasons: First, Shen Zhijian is religious and religious, but he is a contemporary of the author, lacks mythical legends, and is also proficient in alchemy medicine like Feng Junda and An Qiuwang, often treating the sick and eliminating the diseases of the people, bringing comfort and gospel to the masses from both spiritual and life aspects, and has a good reputation among the villagers; Second, the author of the monument did not seek eunuchs, taught and educated people, and while affirming Shen Zhijian's merits in benefiting the township, coincided with his own Taoist tendencies in thought, he gave almost incomparable praise. Li Junmin is nine years old, cherishes talents, and the relationship between the two should be very close, and it is understandable to spare no effort to publicize it.

With the presidency of Shen Zhijin, Yuxuguan has won the strong support of state and county governors and the publicity of famous literati, and the creation process will not be too difficult. Therefore, the influence on the local people should also be at the forefront of all the guan nunneries in Gaoping County.

2. Creation, restoration and transformation of the Jade Void Temple

The inscription of the "New Xiuyu Virtual Guan Ji" is well preserved, the stele is the same as the inscription, the seal body, the height is 111.5 cm, the width is 70.5 cm, the side width is 18 cm, and the gui head is square. The inscription reads: "The reverence for the lingyu is the three main halls, and the statue of the three Qings is sculpted, which is the place where the Dharma people go to the truth." "The front hall is as imposing as the main hall." The main building of the Jade Void Temple was completed at one time. The main hall is 9.18 meters wide, 3.14 meters in the Ming Dynasty, and 8.98 meters in depth. Hanging summit. Gray cylinder tiles, glass trims, dragon kiss treasure cabinet. The front cornice pillar is made of melon sand stone pillars, and the flat columns are square plastered stone pillars. The stigma head is large on the hang on the seven flowers, five steps on the double down, and the mouth is horseshoe-shaped. Three tweens play chess pieces obliquely, and the stigma fighting chess pieces play the head as a grasshopper head. The Ming tween plays with the head as the head of the beast, and the second tween plays with the head to make three clouds. There are four partition doors between the pillars of the Ming Dynasty, and four sill windows in the second room. The rear eaves is made of four square sandstone pillars, and the corner columns are wrapped in the wall and have a collection point. The forehead is thick and large, butted at the head of the cornice. Four flowers of fighting chess, five paving as a single single down, the right heart of the slow peach hidden out of the right heart, no tween paving. More of the architectural features of the time have been preserved. The frame and the slab door in the Ming room, and the walls and windows in the second room seem to have been reformed by later generations. Judging from the chess-shaped system of the front and back eaves, it is not the same era, and the front eaves dou peach seems to have been modified when repairing the King's Palace.

Sanqing is the Yuan Shi Tianzun, Taishang Daojun, Taishang Laojun, is a Taoist worship of the gods, the walls on both sides of the hall are also painted with Taoist story murals including the Twenty Transformations. The masses of Ryoto and the surrounding villages came here to worship and practice, purify the spiritual world, and become a pure land in the chaos of the world. Li Junmin recorded in the inscription that there is a tang temple on the left of the guan and a temple of Wu on the right of the view, as if two gods are "protecting the blessed land". There are many tang temples in southeastern Jin, and it is one of the gods that are commonly worshipped. Wu Temple should be The Temple of Taibo, dedicated to Wu Taibo. TaiBo was the eldest son of King Tai of Zhou, with younger brothers Zhongyong and Ji Li, and the Ji Calendar had Xianzi Chang (King Wen), and the King tai wanted to establish ji Li as king, and Tai Bo and Zhongyong ran to avoid Jingyue, so that his brother, who later thought that he was the ancestor of the State of Wu, had set up a temple to worship him because of his act of letting the sages. In addition to the Wu Temple in Lianghu Village in Shanxi, the Dongyue Temple in Zhoucun, Zezhou County, has the WuWang Temple, and the Taibo Temple was built in the Song Dynasty on the PingluYu Mountain in Southern Jin. After the completion of the Jade Void Temple, it is lined up with the Tang Temple and the Wu Temple along the mountain and the water, which can be described as "the victory of Yiyi". These intentionally or unintentionally show the extraordinary nature of the Jade Void View. The author has twice visited the Jade Void Temple in Lianghu Village, and has not seen any relics of the Tang Temple and the Wu Temple, and several elderly people over the age of seventy in the village are dazed. Due to its age, the things in the inscription have become confusing and confusing to future generations.

The front hall is the same size as the Sanqing Hall, which is the ancestral hall and is dedicated to the ancestor of the Longmen Sect, Changchun Zhenrenqiu. Due to dilapidation and the need to rebuild the school, it was demolished in the 1950s and two rows of bungalows were built in the same place as classrooms.

The Ming Dynasty inscriptions are not found in the existing inscriptions of the Jade Void Temple, but the Ming Dynasty must have been rebuilt and transformed. In the Twenty-second Year of Jiaqing (1817), the "Monument to the Restoration of the Jade Void Temple" talks about three reconstructions and transformations (1), first saying: "From the Yuan Dynasty to the Ming Dynasty, Yuan Daorong, the abbot of the Benguan Temple, rebuilt the temple and transformed the mountain gate, and its scale system was wider than before. This time the reconstruction of the mountain gate, the main hall also went to rebuild 0 the existing Sanqing Hall ridge forehead glass inscription reads: "Year Jiajing thirty years old Xinhai April pick up the day to build." Guanwang Temple glass beggar, Guan Yu Xinglong, incense long, Dao Zhong'an peace, always remember the ear. It can be seen that this reconstruction and transformation was carried out in the thirty years of Jiajing (1551). The "Guanwang Temple" mentioned in the Liuli inscription is actually on the right side of the Zushi Hall, facing the west and east of the seat, and facing the mountain gate, a small hall with a width of three rooms. The temple hangs from the top of the hill, four rafters, gray ridge tiles. The front eaves is made of four square angular columns, bearing a large forehead. Four chess pieces, five stomps on the double down, a horseshoe shape with a high mouth, and a grasshopper head. Judging from the bucket molding system, it is consistent with the fighting chess in front of the Three Qing Hall. Because the Sanqing Hall is the main hall of the Jade Void Temple, the glass ornaments marked about the King Temple are placed on the main hall. In addition, there is a mural in the Sanqing Hall where Guan Yu's Prancing Horse is fighting against two warriors, and the other two are also riding horses, one holding a snake spear, the other holding a spear, Guan Yu holding a green dragon and a crescent knife, and the snake spear, gun tip and handle of the three people are intertwined at the bottom of the picture, when it is to show the content of the ancient city meeting, its intention is self-evident to praise Guan Yu's loyalty. This could not have been possible when the Sanqing Hall was created, and it must have been repainted during the reconstruction and addition. Why not paint it in the Guanwang Hall, but on the walls of the Sanqing Hall? It seems to show that the folk worship of gods and temples are not very particular about some details, and the common people think that since Guan Yu is also a Taoist god, there is nothing wrong with painting his paintings praising him in the Sanqing Hall. After Guan Yu's death, there were many titles in successive dynasties, and after the Shu Han Dynasty, he was posthumously awarded the title of Marquis of Zhuangmiao, and in the second year (1108) of Emperor Huizong of Song (1108), he was crowned the Prince of Wu'an, and the marquis was restored to the original title in the early Ming Dynasty. In many temples, Guan Gong was only a subordinate deity in the side hall. Around the end of the Ming Dynasty, Guan Gong began to enter the Taoist circles, and due to the strong respect of folk religious groups, the Ming Shen Sect was enthroned as the "Three Realms Voldemort Emperor Shen Wei Yuan Zhen Tianzun Guan Sheng Emperor" in the forty-second year of the Wanli Calendar (1614). From the 30th year of Ming Jiajing to the 60th year of the 42nd year of the Wanli Calendar, Guan Gong's divinity gradually rose to become a prominent deity in the Taoist circles, which was first popularized among the people before it was officially recognized by the imperial court.

In addition, a new hall was built behind the Sanqing Hall, the Jade Emperor Hall, so that the original main hall became a middle hall. The two halls are located 11.2 meters apart. The apse is a five-tree, with a width of 13 meters, a ming room of 2.55 meters, a secondary room of 2.6 meters, a depth of six rafters of 6.4 meters, and a base height of 0.95 meters. Hanging summit. Grey cylinder tiles, glass trim. The eaves are far-reaching, the front eaves are square, and the horn sand stone pillars are six, which are divided and supported by a long forehead. Six stigma fighting chess, sail bucket melon shape, five steps double down, peach face oblique, positive heart hidden, play head grasshopper head. There is no tween fighting chess, and one bucket and three liters are hidden from the positive heart. Mudway board reliefs of peonies and other flowers. Except for the slightest between the pillars, the wall is straight out of the window, and the Ming and Secondary Kettle-shaped doors are two doors with door nails, which seem to be influenced by Islam. According to the recollections of the elderly, there was no auxiliary hall on the east and west sides of the apse and the middle hall, and between the middle hall and the front hall, the east hall was dedicated to Huang Feihu, and the west hall was the Hall of Yama. These may be the result of maintenance and additions in the Ming Dynasty.

After that, it experienced more than 200 storms and springs, and it was not until the 20th year of Qianlong that "the bad ones were repaired and the broken ones were repaired." This was only a small-scale repair, so only sixty years later, because "the temple was uneven, the Vatican Palace collapsed" and "the hall of the Three Officials and the Emperor was tilted to the side", once again the halls of the Jade Void Temple were rebuilt, including the mountain gate and the Zen room, and the makeup was painted. Seven south houses were built in the south facing the river, "leaving the town". The restoration lasted five years, and by this time, the entire building of the Jade Void Temple was completed.

The vacant land outside the Yuxuguan Mountain Gate is a place for students to carry out activities. The northeast corner of the playground originally had Wenchang Pavilion, which was the same shape as the south-to-north KuiLou on the right side of the mountain gate, which was demolished during the Cultural Revolution. During the author's second inspection, he found a fragmentary stele on the side of the road next to the original base site, "Wenchang Stele", without inscription, and the content was to record the matter of "repairing Wenchang Pavilion" and "painting". It was published for six years in Daoguang. The collapse of the Kui Building is a major defect in the village in the eyes of the members of the community, especially the readers. Therefore, more than ten years later, the Kui Building seen now was rebuilt on the original site. The building is three stories, with one door and two windows on the ground floor, and a swastika root window on the middle floor, and plum-shaped windows on both sides. The third floor is the pavilion, the top of the hard hill, the width of the three rooms, four rafters, the middle of the two square castor wooden pillars, the column between the railings and the carved fret, the cabinet between the golden pillars of the six wipes four doors and three doors, do not play chess, bucket mouth jump. It is mentioned in the "Monument to the Creation and Repair of Kui Lou" that the construction of the Kui Wen Lou in the southeast of the Jade Void Temple is because according to the Bagua, the southeast is known as Sunda, the Sunda is the wind, and the main literary atmosphere is the suitable position of the Wenxing. Sima Qian's "History of Tianguan Shu": "Dou Kui Dai Kuang Six Stars Yue Wenchang Palace." (2) The star masters take Wenchang as the auspicious star, the lord is noble, and the future generations are regarded as the gods who dominate the world's fame and fortune, and are also the great gods of Taoism. Emperor Wenchang was originally a local god, called zi tong god. In the third year of Emperor Yuanren's reign (1316), he conferred the title of Zi Tong (梓潼神) "Auxiliary Yuan Kaihua Wenchang Silu Hongren Emperor Jun", and the God of Wenchang and the God of Zi Tong merged into one. Most of the county capitals had Wenchang Palace, and Confucian scholars often begged for god's blessings for the sake of fame and fortune. According to the Book of History and Heavenly Officials, kuixing is the first star of the seven stars of the Big Dipper, and there is no such thing as dominating the fortunes of literature. The Eastern Han Dynasty began to have the belief in the "Kui Lord's Article". Because the word "Kui" has the first meaning, the first name of keju High School is "Kui", and the folk change "Kui" to "Kui" for Tujili. The Kuixing faith flourished in the Song Dynasty, and since then it has become the most revered god by readers in feudal society except for Emperor Wenchang. In the old days, the school palace was mostly dedicated, and its image was ghostly, with blue face and red hair. In addition to the cause of the hieroglyph of the "Kui" character, the reason why it can be recognized and circulated by the scholars, and the deep psychological reason for such people, is that there is a hope for the gods and people who preside over the handle of the text, not to "judge people by their appearance". The inscription begins with a clear meaning: "Wenchang and Kuixing, the speaker thinks that all stars are also stars, and people worship them with gods and images." Things can't be examined, but reason may be deduced... Choosing the place to do things to God, taking the form of righteousness, gathering the essence, feeling and passing, then the stars are also gods, it is appropriate to reason, there is no need to chisel things. Acknowledging the fact that "the stars are also gods" and having reservations about the function of giving fame and fortune to the readers is also relatively sober among the intellectuals of feudal society.

The newly built KuiLou three sheds up and down nine rooms, together with the Wenchang Pavilion diagonally opposite, compared with the Jade Void Temple and other buildings next door, it looks "towering in the country", standing out from the flock, plus the carved fence painting building, painted a new one, it is indeed considerable. At the end of the inscription, "On the occasion of the mouth of the wind and clouds, the name of the geese pagoda will be inscribed; Zhan Kuibi's Lianhui, watching the Toad Palace fold the gui. Yu and Si Lou have a deep fortune", but it is written that the author of the monument himself and other students, as well as the joy of the villagers, lurks in the heart of the ardent hope.

3. The creation of the Song and Dance Building and its related folk drama activities

Forty years after the creation of the Kui Building, Ryodo Village devoted the efforts of the whole village to the construction of the Song and Dance Building, the direct cause of which was that "the people in the village wanted to greet the Emperor of the First Farmer God", and they had to act when praying. About 100 meters east of Yuxuguan, there is the "Imperial Palace", which the villagers call "Shangmiao". Limited by the terrain, the yard area is not large, can not accommodate many people, each year needs to choose another venue. Outside the gate of the Jade Void Mountain, in front of the Kuiwen Building, the terrain is empty, and it has long been a place of prayer for the Lishe. The Song dynasty Gao Cheng's "Things Jiyuan • Sai Shen": "Now that people have completed their agricultural achievements in October of the year, the Lishe has put wine and food to repay the god of the field, because of the phase and drinking, the world is called the social ceremony, which begins with the Layun of the Zhou people." (1) It can be known that saishe is a relic of the December Wax Festival of the Zhou Dynasty. This relic of the Qing Dynasty still exists in Gaoping: "When Ruofu was a man, he married, and the etiquette was followed." The beauty of the customs of the neighbors may also be allegorical. (From the "Records of Gaoping County", vol. VI, "Customs and Customs of the Years") "Zhou Li , Chunguan • Yu Zhang": "His prayers are to enjoy the annual enjoyment, against the heat and cold, then beat the earth drum, blow the poems, and take the ancestral land of The Heavenly Fields, Le Tian Jun, and rest the old things." Note: "Pray for the Year, pray for the Year of Abundance also." Tian Zu, the first cultivator of the field, is called Shennong also... Zheng Si Nongyun: Tian Instigator, the ancestor of the ancients who taught Tian. (1) According to legend, the Shennong clan once wrote manuscripts for the people of Gaoping and left many relics, and many Yandi temples were built through the generations, and the influence of folk traditional sacrifices was far-reaching. There are often sacrifices in various places, and the former village of Lianghu is no exception. On the day of retribution, the "Shang temple" from the east of the village ushered in the "Emperor of the First Farmers" here, and he made devout sacrifices and performed dramas for fun.

The newly created Song and Dance Building is located in the east of Kui Lou, facing east and west of the seat, and is directly opposite the Yuxuguan Mountain Gate, and the distance between the two is 17.98 meters. Song and dance building three trees, hanging hilltop, six shelves, gray plate tiles. Round wooden column with a height of 3.35 meters. The width of the stage is about 9.1 meters, the width of the mingjian is 3.44 meters, the width of the secondary room is 2.78 meters, and the base height of the stage is 1.1 X. 0.8 meters. There is one ear room on each side, and there is a door to the west to the platform. On the right side of the Yuxuguan Mountain Gate lies a stele, which is turned over as the "Monument to the Creation and Cultivation of The Song and Dance Building", which is 281 cm high, 70 cm wide, and 25.5 cm wide on the side, without a stele. What is profound is that the stele writer wrote that the villagers "bravely competed for the first" and "donated and lost each other", and then wrote that "the so-called courage to go to the merits, willing to follow the trend". It seems that the author saw the herd mentality of the masses hiding behind the "trend" and "going to the merits", which is different from the general inscription writers who hold a praise attitude. He also exhorted the people to "see the Sitai and be solemn and respectful, and to think of the Spring and Autumn Prayers, and the Wooden Disciples as the place to watch and travel"; "The place of sitai rises from and is formed, single-mindedly, and intimate with each other, without or without observing the rules of the society." "The heart of the fist, the meaning of Yin Yin, appeals to the end of the pen, carved in the golden stone, still emphasizes the adherence to the tradition of liturgical music. After 144 years of tenacious existence, the Song and Dance Building died in 2001 with the clamor of laying the foundation stone for a modern new stage.

The date of the temple fair in Ryodo Village is the eleventh day of the seventh month of the lunar calendar every year. There are four main activities:

(1) Send Old Master Bai to his relatives. Between the Jade Void Temple and the Imperial Palace, there is another small temple "Baiye Palace", which is the sister of the Inner Horse Fairy Gu, Bai Laoye. They were all used to treat people with medicine and save people from danger, and after their deaths, they were worshipped as gods by the local people. There is also a need for family affection between the gods, so at the temple fair, first invite The White Lord to the shelves in the White Ye Palace, and then lift the statue, follow the fan, and visit his sister in the 105 Dongfeng Wanshou Palace, which is eight miles apart, accompanied by the black-faced black tiger master, the red-faced general, the golden-faced wang ye (He Shenju is unknown), and twenty-four clay sculptures, accompanied by a large drum with a diameter of more than one meter, twelve large gongs, and at least three cannons. Along the way, the sound of cannons is tremendous, the drums are moving, and it is very grand. When they arrived at the Wanshou Palace, Old Master Bai entered to talk to his sister, and the other gods could only wait outside the palace gate. After the meeting, he returned on the same day, and the witch god disguised by the people, calling himself the White Lord, took more than ten pounds of iron whips and shot himself on his back, until the blood flowed. This is Old Master Bai's self-reproach for not being able to cure all diseases and save the people from suffering, and the result of such a move can only deepen the people's admiration for Old Master Bai. This activity was terminated at the beginning of the War of Resistance in the Shangdang area.

(2) During temple fairs, whether it is drought or not, an altar is generally set up for three days to pray for rain. A group of people wearing wicker hats, carrying water bottles, went to the big spring outside the south gate of Zhangzhuang on the first day to get water; Go to the Dragon King Temple of Shuanglongling on sunday: Go to the Wanshou Palace on the last day. Repeatedly run, with sincerity to feel the heavens. If it is early in the morning, it is necessary to choose another day to pray for rain, and the ceremony is basically the same as in other places.

(3) Commercial and trade activities are an indispensable content of the temple fair, and they are the most practical for the people. Before the 1930s, at the time of the temple fair in Lianghu Village, merchants from the county, neighboring counties, and jinzhong and southern Jin came to the meeting, and it is said that merchants from Hebei, Henan and even Shandong came to the meeting. The goods sold include cloth, cosmetics, bronze utensils (spoons, pots) and other daily necessities: there are dustpans, three shares and other agricultural products. The villagers in the surrounding tens of miles have come to shop and entertain', and there were nearly 10,000 people at the peak of the scale.

(4) In addition to worshiping the gods and shopping, people should be entertained. Although pulling foreign films and taking pictures were very new things at that time, they mainly enjoyed opera performances. There are shadow puppet plays, puppet shows, and more popular plays of the people, which can be freely chosen according to their own preferences. This is a microcosm of the flourishing of local opera performances in the Shangdang area in the Qing Dynasty. One thing is that there is no singing at temple fairs.

In addition to the annual temple fair, the fixed date of the community fire during the first month of the Ryodo Village is the 15th, 16th and 17th days, and the 17th is the main day. The forms are: about 100 cm, 80 cm, 40 cm high and low three kinds of stilts; Famous dry boats in a radius of dozens of miles; Two Ghost Wrestling; Little Bald went down to Sichuan (ran away because he couldn't get a wife), Ma Hulu changed his wife (handsome and ugly were equal), Hejiale (father married his daughter with a dowry) and so on. The performance team has to walk the streets and alleys, and the music is all over the village. There are rice songs and plays in the village, sung by the villagers, and Bijiazhuang and other villagers are invited to sing. This kind of mass theatrical activity has not faded to this day.