The following article is transferred from the Chinese Academy of History, and I would like to thank you.
Author: Hu Yingze Fan Huihui Source: The original WeChat public account of "China Agricultural History" was originally published in the 4th issue of "Chinese Agricultural History" in 2023
"Jin Ancestral Hall" archway. (Source: Visual China)
Jin Ancestral Hall is the first ancestral hall of the Three Jin Dynasty, famous for the story of Tang Shuyu of King Zhou Cheng's "Tongye Feng Brother" and "the Son of Heaven has no jokes", the Jin Ancestral Hall first refers to the Tang Shuyu Temple, and later, the Jin Ancestral Hall evolved into a garden style building complex including the Tang Shuyu Temple, the Temple of Our Lady, etc. The Jin Ancestral Hall shows the continuous history of more than 1,000 years since the Western Dynasty with cultural relics and monuments such as Zhou Bai, Tang Tablet, Northern Song Dynasty Holy Mother Temple, and Jin Xian Palace. Today's Jin Ancestral Hall is just a historical museum for people to visit, and the Jin Ancestral Hall in the historical period is a practice field of a complex system composed of people, water conservancy, temples, localities, and countries.
The research results of water conservancy and water god belief in the Jin Temple are quite fruitful. Based on the existing research, we re-sort out the data and combine the field investigation to put forward the following questions and discuss them: First, since the Northern Wei Dynasty has a clear document, the Jin Temple water conservancy system has changed, can we use the spatial location of today's Jin Temple system and the space location of the temple system recorded in ancient documents to establish a simple and direct correspondence? Second, since the Northern Song Dynasty, the national ritual system has a clear record of Tang Shuyu and the Holy Mother, and can we discuss the water god of the Jin Temple apart from the canonical system? If there are major omissions or misinterpretations in the core materials, does it need to be re-discussed for a long time that the Shrine of Our Lady and the Shrine of King Fendong are one? Third, they were also enshrined by the state, so how did the status of the Shrine of Our Lady of Mary be improved relative to the Tang Shuyu Shrine after the Northern Song Dynasty? Is there a corresponding relationship between the development of local water conservancy undertakings?
Jin Ancestral Hall is the first ancestral hall of the Three Jin Dynasty, famous for the story of Tang Shuyu of King Zhou Cheng's "Tongye Feng Brother" and "the Son of Heaven has no jokes", the Jin Ancestral Hall first refers to the Tang Shuyu Temple, and later, the Jin Ancestral Hall evolved into a garden style building complex including the Tang Shuyu Temple, the Temple of Our Lady, etc. The Jin Ancestral Hall shows the continuous history of more than 1,000 years since the Western Dynasty with cultural relics and monuments such as Zhou Bai, Tang Tablet, Northern Song Dynasty Holy Mother Temple, and Jin Xian Palace. Today's Jin Ancestral Hall is just a historical museum for people to visit, and the Jin Ancestral Hall in the historical period is a practice field of a complex system composed of people, water conservancy, temples, localities, and countries.
The research results of water conservancy and water god belief in the Jin Temple are quite fruitful. Based on the existing research, we re-sort out the data and combine the field investigation to put forward the following questions and discuss them: First, since the Northern Wei Dynasty has a clear document, the Jin Temple water conservancy system has changed, can we use the spatial location of today's Jin Temple system and the space location of the temple system recorded in ancient documents to establish a simple and direct correspondence? Second, since the Northern Song Dynasty, the national ritual system has a clear record of Tang Shuyu and the Holy Mother, and can we discuss the water god of the Jin Temple apart from the canonical system? If there are major omissions or misinterpretations in the core materials, does it need to be re-discussed for a long time that the Shrine of Our Lady and the Shrine of King Fendong are one? Third, they were also enshrined by the state, so how did the status of the Shrine of Our Lady of Mary be improved relative to the Tang Shuyu Shrine after the Northern Song Dynasty? Is there a corresponding relationship between the development of local water conservancy undertakings?
1. Jin Temple and Jin Shui
The history of the Jin Ancestral Hall is inseparable from water, and the related research of the Jin Ancestral Hall is naturally mostly water conservancy, including water conservancy disputes, water conservancy sacrifices, ritual signs, etc., Xia Mingfang reflected on the study of "water conservancy society", pointed out that Wei Tefu's "water governance society" is more inclusive than "water conservancy society", and it is necessary to find the "country" in water conservancy research again. Zhang Yahui had published a monograph on the study of the Jin Temple, but he later reflected on his own research and realized the limitations of the study of small-scale hydraulic engineering and the theoretical dialogue of Witeff. There are still some deepening points in the research of water conservancy in Jinci, such as the changes of water conservancy system and the structural change of water conservancy function.
(1) Changes in the water conservancy system and function of Jinshui
Jinshui has a long history. In the sixteenth year of King Zhending of Zhou (453 BC), Zhibo, the Shiqing of the Jin Kingdom, united with the Han and Wei clans to take the Jinyang City of the Zhao family, but they could not capture it for a long time. So Zhibo opened a canal to lead Jin, and the water of Fen irrigated it. Later, Zhao Xiangzi made peace with the Han and Wei families, counterattacked Zhibo, Zhibo died, and the three families were divided. The name of Zhiboqu has been passed down from generation to generation.
In the first three years of Emperor Han An (116), "in the first month of spring, Jiaxu, repair the old ditch in Taiyuan, irrigate the official and private fields", and the Jinshui irrigation canal should be among them.
Tang Shuyu Temple was first seen in the Northern Wei Dynasty Li Daoyuan's "Water Jing Note", at this time the birthplace of Jinshui was built with Tang Shuyu Temple, there are cool halls around, and the water is set up with flying beams, which is a tourist resort. Jinshui from west to east, take the high and down, divided into north and south, the north is desecrated into Jinyang City, irrigating the farmland in the city.
Tang "Preface" mentioned that in the Northern Qi Dynasty, Tianbaozhong, once "built a large building, built a pond, from the ocean down, all traveled to the Yan".
During the Northern Qi Dynasty, in the area of Jinyang Xishan, a large number of civil works were built and Buddhist temples were built. The history of "chiseling Jinyang West Mountain for the big Buddha statue, overnight oil ten thousand basins, illuminating the palace." Again for Hu Zhaoyi to start the Daci Temple, unfinished, changed to Queen Mu Dabaolin Temple, extremely skillful, transport stones to fill the spring, labor billions, people and cattle dead can not be beaten". Is the filled spring related to the Jin Ancestral Hall? Therefore, the words "transporting stones and filling the spring" can be paid special attention to.
In the fifth year of the Northern Qi Dynasty (569), "Jiazi in the fourth month of Xia, the edict was to merge the Shangshu Province as the Great Jisheng Temple, and the Jin Temple was the Great Chonghuang Temple". During this period, Buddhism was advocated, and the emperor personally decreed that Shangshu Province was the Great Jisheng Temple, and the Jin Temple was the Great Chonghuang Temple, indicating its special status.
In the Tang Dynasty, Jinshui once supplied the drinking water source of Jinyang Dongcheng, maintaining the lifeblood of urban residents. Jinyang City is divided into the East City, the West City, the East City "the well is bitter and can not be drunk, in the Zhenguan, the long history Li Tao Jia Fen leads the Jin water into the East City, and eats the people with Gan, which is called the Jin Canal". Jinshui also played an important role in the military defense project of Jinyang City. In October of the fourth year of Tang Jianzhong (783), "Jing Shi committed Que, the emperor was fortunate to Fengtian, and Sui led the army back to Taiyuan...... It is to lead the Jin water to the east of the city and inject it, and it is regarded as a pool, and Kou Zhi counts 10,000 people who guard the province." In the eighth year of Tang Yuanhe (813), the "Yuanhe County Atlas" recorded the important historical materials of the Jin Temple, and the Jin water at this time was "irrigated by Zhou", and the source of the first spring of the Jin water, and the stone masonry was the pond. Tangdong is divided into three factions, and the southern faction flows into Fenshui in the southeast, which was opened by Emperor Kaihuang of Sui in four years.
During the Tang Huichang period (841-846), Di Weiqian, the commander of Jinyang County, prayed for rain in the Jin Ancestral Hall because of the local spring and summer drought...... Ganlin is a big tree, and the wilderness is full of flows."
From the history of Jin water, it can be seen that before the Northern Song Dynasty, the internal water conservancy resource system of the Jin Ancestral Hall underwent several important changes, including the relatively low position from the water source, close to the natural "storage as a swamp" to the source of spring water, the upward movement of the position, and the application of artificial "stone masonry for pond", "irrigation with Zhou garden" and "irrigation with Zhou". These changes show a general trend, that is, the Jinshui system, which is relatively simple and natural and has less human constraints, has become a Jinshui water conservancy system with profound human intervention and strong water source control under artificial action.
The predecessors mostly deduced that the original site of the Tang Shuyu Temple should be located in the current temple of the Virgin Mary, and judged that the swamp of the Northern Wei and Jin Ancestral Halls and the swamps of today's "Fish Marsh Flying Beam" are roughly the same place. We believe that the "swamp" recorded in the "Notes on the Water Classic" and the "marsh" in today's "Fish Marsh Flying Beam" belong to different concepts, and their spatial location, water body area, and water conservancy function are very different. When Li Daoyuan wrote "Notes on the Book of Water", the position of the "swamp" should be more easterly than the fish swamp flying beam in front of the temple of Our Lady today, and the water body area is relatively open. Of course, to further confirm this view, it is necessary to conduct an archaeological analysis of the underground soil layer inside the Jin Temple. Therefore, the so-called "swamp west" is a general reference, which can be either due west, northwest or southwest. In this way, in today's Temple of Our Lady and Tang Shuyu Temple to the east (due east, southeast, northeast), in the Northern Wei Dynasty and even before the Tang Yuan Dynasty and the eighth year of "building as a pond", there was a relatively large, close to natural marsh.
In the second year of Kaibao in the Northern Song Dynasty (969), Taizu of the Song Dynasty once irrigated Jinyang City, but it was unsuccessful. In the summer and April of the fifth year of Taiping Xingguo in the Northern Song Dynasty (980), Taizong of the Song Dynasty conquered the Northern Han Dynasty, "the Fen River and the Jin Temple irrigated Taiyuan, and the ancient city of the Northern Han Dynasty surrendered. From the above, it can be seen that both Song Taizu and Song Taizong once emulated the story of Zhibo Yinfen and Jin Zhishui Jinyang in the Spring and Autumn Period, and finally defeated the enemy.
Therefore, before the destruction of Jinyang City in the Northern Song Dynasty, Jinshui maintained the lifeblood of Jinyang City because of its unique location, as well as multiple functions such as military attack and defense water, daily life drinking water, irrigation water, transportation water, and landscape water. The story of the two floods of Jinyang City shows its importance. In this case, it is likely that a special water conservancy officer will be set up to be responsible for water affairs. Ouyang Xiu's poem "Jin Ancestral Hall" not only describes the desolation of "the recalcitrant people moved to the high base, and the autumn grass was buried in the empty wall" after the destruction of Jinyang City, but also revealed the important information that Jinshui's original water conservancy that took into account the multiplicity of irrigation in Jinyang City and the surrounding farmland turned to the farmland irrigation and water conservancy of "Jinshui now enters the state, and the rice flowers are deserted and the fields are watered". The significance of Jin Shui in the local society has changed, and the relationship between the Jin Temple and the crowd has also changed. This has been rarely noticed by researchers in the past.
(2) The water conservancy system of Jinshui and the spatial structure of Jinci
In the ninth year of the Taiping Rejuvenation of the Northern Song Dynasty (984), Zhao Changyan wrote the "New Xiujin Ancestral Hall Inscription and Preface", which recorded the deeds of Song Taizong Pingbei Han, destroying Jinyang, and repairing the Jin Ancestral Hall. The inscription describes that the spatial orientation of the Tang Shuyu Temple is "in front of the Qu Marsh, and the source of the spring is clear in Baixun." After the dangerous peak, the mountain Xiu screen is open in ten thousand". This document is also often used by later generations to compare the spatial orientation of the current temple of Our Lady, and infer that Tang Shuyu Temple should sit in the west and face east, with the east "facing the Qu Marsh" in the east and the "dangerous peak in the back" in the west. The water body of the Jin Ancestral Hall described in the inscription and preface of the new Jin Ancestral Hall is more vivid, which is a curved marsh, which is still a relatively open water body east of the Temple of Our Lady today, and is not the "Fish Swamp Flying Beam" in front of the Temple of Our Lady today.
After the fall of the Northern Song Dynasty, with the change of the government's participation and degree of intervention, the water conservancy resource system of the Jin Ancestral Hall changed again, for example, in the eighth year of Jiayou of the Northern Song Dynasty (1063), the "Chongguang Water Conservancy Record" contains, "It is difficult to get old springs, the source of the Jin Ancestral Hall, the branch shares, the east goes to the flat land, and the tenth of it is to irrigate the people's land, doubling the former doctor Chen Jun."
In the eighth year of Jin Taihe (1208), the Jin Temple experienced a repair, and Hao Jujian wrote a stele, "The old Tang Shu Temple was placed in its (address) to the south, to the Song Tiansheng, and the king of Fendong was renamed, and the person who is now the Fendong Hall is also." And rebuild the water (female) Lang Temple in its west, to Xining, □plus the number of Our Lady of Zhaoji, now the Temple of Our Lady is also". Due to the fragmentation of the inscription, it is not possible to provide a spatial reference to the hydraulic system.
In the fourth year of Yuan to Yuan (1267), the "Rebuilding of the Fendong Wang Temple" recorded: "The Girl's Temple was rebuilt in the west of the water source, facing east. ...... More than 100 steps south of the palace is three gates, and 200 steps south is Jingqing gate. Outside the door, dozens of steps are folded to the east, and the north and south post roads are combined. The system of the temple is very strong and magnificent. The residents made it easy for them to enter and exit, and when the Shrine of Our Lady opened the way to the east, three doors were placed. The description of the spatial orientation of "west of the water source and east of the water" here is relatively clearer and more accurate than the record of "swamp west". This inscription also reveals an important information, that is, the main gate of the Jin Temple was in the south at that time, and later, the residents opened the new east gate for easy access. The stele Yin refers to the four solstices of the Jin Ancestral Temple, which mentions that "the east to the grass ginseng pavilion enters and exits to the official street, and everyone sees the big poyan behind the house as the boundary". Combined with the "convenience of residents' access, and when the Holy Mother Temple opened the road to the east, placed three gates" and east to the "official street", etc., the number and scale of villages in the east of the Jin Temple have developed considerably.
In March of the second year of Yuan Zhizheng (1342), the state was in drought for a long time, and the officials went to the Jin Temple to pray for rain and Lingying, so they repaired the temple, and Wang Sicheng wrote the "Rebuilding the Jin Temple Record". According to the inscription, at this time, the water conservancy system of the Jin Temple has undergone another transformation, "the spring originates from the bottom of the temple of Our Lady, and the confluence is two wells: the south is said to be difficult to be old, and the north is said to be good." In the past, people made pavilions to shelter them, and carved stones to remember. It is difficult to get old springs, to the water distribution tower, and send two of them, and flow around the world, and irrigate the canals". The spring water originates from the bottom of the temple of Our Lady, and the water source is no longer "masonry for the pond", but "sink for the two wells", the water of the old spring is divided into two places to the water distribution tower, and the water of the Shanli spring is unknown. Since then, the direction of the water source of Jinshui has basically been continued by the Ming and Qing dynasties. In the twenty-eighth year of Qianlong in the Qing Dynasty (1763), there is "Taiyuan Jin Ancestral Hall" that "the spring passes under the steps of Zhaoji Temple, and there is a bridge on it, decorated with a red column." The left spring is said to be good, and the right spring is said to be difficult to grow old".
In the second year of Yuan Zhizheng (1342), the "Record of Rebuilding the Jin Ancestral Temple" also recorded the changes in the inner temple of the Jin Ancestral Hall, which mentioned that "the north of the temple is south to the king of Tang Shu Fendong." The west side and the east side are called the Lady of the Apparitions. The south and the north are said to be Zhaohui Lingxian Zhenjun". A new "Zhaohui Manifestation True Monarch" has appeared. The inscription first mentions the Tang Shufen East King Hall facing south in the north, indicating the importance of the status of this hall, observing from the spatial structure of the three shrines, the overall formation of the West and East direction of the Zhaoji Holy Mother in the center, and the north and south each have two halls of the pattern, this pattern should be from west to east as the main axis.
2. Changes in the belief in the god of water
(1) Tang Shuyu, the water god before the Northern Song Dynasty
Before the Northern Song Dynasty, the main god of the Jin Temple was Tang Shuyu, who had the function of "rain god". "Wei Shu Topographical Chronicles" records, "There is a hanging urn mountain in the southwest, a dragon mountain, which comes out of Jinshui and enters Fen in the east." There is the Jin King Temple, the city of Yang Terrier. ”
A number of historical materials of the Tang Dynasty show that Tang Shuyu of the Jin Ancestral Hall had the priesthood of "praying for rain" and "praying for sunshine". Tang Gaozu Li Yuan raised troops in Jinyang, "Wei and Junya saw the large gathering of soldiers, fearing that Gaozu would change, and he was afraid of each other, so please pray for rain in the Jin Temple, which will be disadvantageous."
Tang Shuyu's gods can "stop the rain". In the twelfth year of Tang Yuanhe (817), the lewd rain was a disaster, Li Deyu went to the Jin Temple to worship Tang Shuyu to pray for the rain, and during the Tang Changqing period (821-824), Li Deyu served as an observer in western Zhejiang, destroying 1,115 obscene shrines, but he attached great importance to praying for rain.
The rain god of the Jin Temple in the Tang Dynasty had a wide influence, and Jiexiu County, which was far away south of Jinyang, also came to ask for rain: "The Jieshan messenger also rode in from the door, and several people held a thing like a building, and the ring was decorated with flags, and the rider said: 'You can point to the collar.'" 'The rider shall count his banners, and every leaf shall have eighteen leaves, and each leaf shall have light like lightning. The "eighteen leaves" seem to be in line with the specific numbers of Buddhism, which reflects the Buddhist factors in the rain prayer ceremony in the Jin Temple and its surrounding areas in the Tang Dynasty.
After Song Taizong destroyed Jinyang City, the type and significance of water conservancy between Jinshui and Jinyang City and the surrounding society underwent a major change. This process of transformation is by no means a simple acceptance of the local residents' desire for water conservancy to irrigate their farmland, but is accompanied by a complex process such as breaking through the rumors of increasing the endowment of paddy fields and the forces behind them, and establishing a new water conservancy order.
(2) The appearance of the Virgin Mary of the Northern Song Dynasty
During the Northern Song Dynasty, the Virgin Mary appeared in the Jin Temple as the "rain god", and was given the title of "prayer and response" by the state. At this time, Our Lady and Tang Shuyu shared the function of "rain god".
During the Tiansheng period of the Northern Song Dynasty, the Virgin Mary began to appear in the Jin Temple, and the Lady Temple should be its original form, and it was located in the west of the Jin River. In the eighth year of Jin Taihe (1208), there is a record in the "Temple Record" that "the water (girl) Lang Temple was rebuilt in the west of it, to Xiningzhong, and the □ was added to the Holy Mother of Zhaoji, and the person who is now in the temple of Our Lady is also".
It is recorded in the "Song Hui Manuscript Ceremony" that the "Holy Mother" was given the title by the state in the tenth year of Xining in the Northern Song Dynasty (1077), and the Temple of Our Lady should have appeared in the Jin Temple at this time. A similar record is in Ming Yongle's "Taiyuan Mansion Chronicles" that "Huiyuan Temple, that is, the Temple of Our Lady of Zhaoji, is on the water source of the Jin Dynasty in the east of the temple, and the old scriptures call it the Girl Temple." ...... In Song Xining, there is a temple of Our Lady in the temple of Taiyuan Shouchen and Jinci, although the "Book of Pictures" does not contain, the prayer is answered.
In addition to Jiang Zhongqian's "Xie Yuwen of the Jin Ancestral Hall", which was more concerned by the predecessors, there are three articles in the "Sima Wenzheng Gong Heirloom Collection", "Jin Ancestral Prayer for Rain", "Sacrifice to the Jin Ancestral Hall" and "Jin Ancestral Temple Xie Qingwen", which have not been paid attention to by previous researchers. The "Sima Wen Gong Annals" records that "Ding You in the second year of Jiayou, the thirty-ninth year of the Chinese New Year's Eve." Gong is in the state", in the same year, there are "Jin Ancestral Temple Prayer for Rain", "Xie Qingwen", "Sacrifice to Jin Ancestral Hall", and Sima Wen Gong in the Northern Song Dynasty Jiayou three years (1058) "moved to Kaifeng Mansion to push officials". It can be inferred from this that Sima Wengong recorded that the time of asking for rain (Xie Qing) in the Jin Temple should be in the second year of Jiayou in the Northern Song Dynasty (1057).
Sima Guang's three sacrificial texts do not indicate the gods of the sacrifice, but combined with the record in Ming Chenghua's "Shanxi Tongzhi" that the Holy Mother was given the title by the state for "praying for a reason", the "certain god" in the "Sacrificial Jin Ancestral Text" may not be just Tang Shuyu. In the inscription and preface of the Jin Ancestral Hall, there is a record in the first year of the Northern Song Dynasty (1086) that "the Longtu Pavilion Bachelor Hedong Jingluo appeased Zeng Bu, and mentioned the prison to serve the doctor Fan Zi to forgive and lead the squatters, and pray for rain under the temple", but the gods who prayed for rain were not stated.
During the Northern Song Dynasty, the imperial court gave Tang Shuyu and the Holy Mother, and Zhang Yahui believes that "the Zhao and Song Dynasty courts established the 'Zhaoji Holy Mother' and deliberately lowered the status of Tang Shuyu, the lord of the fiefdom." Liu Dapeng believes that the spatial distribution and title of the Temple of Our Lady and the Tang Shuyu Temple in the Jin Ancestral Hall reflect the "son is the mother". By consulting the documents such as "History of the Song Dynasty: Rites" and "Manuscripts of the Song Society", after combing through the respective conferral times of Tang Shuyu and the Holy Mother, we have not found any historical materials that the title of the Holy Mother is higher than that of Tang Shuyu in terms of the ritual system.
At the beginning of the founding of the Northern Song Dynasty, in view of the disadvantages of "the decline and chaos of the five dynasties, and the fact that its ritual and ritual notes were often too hastily created, and could not prepare a one-generation canon", it began to reorganize the "ritual system", and the palaces, temples, and famous mountains and rivers that prayed for good luck and could prosper the clouds and rain were all added to the rituals, and a new set of gods and spirits at the disposal of the state was established through the "tin life to control the gods".
The History of the Song Dynasty reveals the confusion caused by the ritual reform during the Northern Song Dynasty, which helps to understand the history of the Jin Ancestral Hall. "In the grand view, the Shangshu provincial language, the shrine and the knighthood, etc., are not customized, but they are given, given, and lowered. It has been decreed that Kaifeng Mansion destroyed the 138 districts of the shrine, moved its statue into the temple and the temple, and still forbade the military and civilians to erect large and small shrines. The annotation shows that at that time, Kaifeng Mansion demolished as many as 1,038 shrines that did not conform to the canonical system, and many of the statues after the destruction of the shrines were moved. He Zhitong, the secretary and supervisor, said, "There are many ancestral temples in Zhuzhou where the knighthood is not correct, such as Qu Yuan Temple, those who return to the state are named Qing Liegong, and those who are in Tanzhou are named Zhongjie Hou. Li Bingmiao, Yongkang Army, has been crowned the king of Guangji, and is close to the king of Lingying. In this way, there is no ceremony, resulting in inconsistencies. It is advisable to add an examination, take a high lord as the determination, and correct it. He did the same. Therefore, during the Northern Song Dynasty, the ancestral temples gave quotas and titles, mostly concentrated in Xining, Yuanyou, Chongning, and Xuanhe. It is also unknown whether there has been a similar incident in which the name of the Jin Temple does not match the name and the statue is destroyed. The Tang Shuyu Temple was built before the Temple of Our Lady, and some difficult questions in the history of the Shuyu Temple and the Temple of Our Lady may be related to the background of the ritual system.
In the Northern Song Dynasty, the Imperial Court Rites Department and Taichang Temple began to compile a list of national ancestral shrines, "On September 10 of the second year of Daguan, Zheng Yunzhong, the secretary of the Ministry of Rites, said, 'The world's palace temples and shrines and temples want to be registered in the capital and detain the quota. 'From it. The main content of the "Capital Detention Record" recorded in the "Song Society's Manuscript and Ceremony" includes the initial establishment, the years and months of the times, the rise and fall of the middle, the change of quotas, and the deeds of the manifestations, etc., and the deeds of the Jin Ancestral Hall, Tang Shuyu Temple, and the Temple of Our Lady should be listed.
From the perspective of the rank of the gods bestowed on the gods in the Northern Song Dynasty, "Wang" was the highest level in the title of the gods at that time. Tang Shuyu was named "King of Fendong" in the third year of Chongning in the Northern Song Dynasty (1104) (changed), combined with "Li Bingmiao of Yongkang Army, has been crowned King of Guangji, and is close to Feng Ling Ying Gong" and "It is advisable to add an examination, take a high lord as a determination, and correct it", "King of Fendong" is the highest title of the god in the Northern Song Dynasty ritual system. "Our Lady" in the Northern Song Dynasty Xining ten years (1077) to seal the "Zhaoji Holy Mother", the Northern Song Dynasty Zhenghe first year (1111) to seal the "Manifestation of the Holy Mother of Zhaoji", if according to the "women's god to seal the wife, and then to seal the concubine" order, did not see the Jin Temple water god has the corresponding title. Therefore, the Northern Song Dynasty ritual system did not have a tendency to demean Tang Shuyu and exalt the Blessed Virgin.
In addition, in the fifth year of Xuanhe in the Northern Song Dynasty (1123), Jiang Zhongqian and others wrote an inscription to record the incident because of the prayer for rain, which provided clues to the joint worship of Tang Shuyu and Our Lady and the decline of Tang Shuyu's status for some literati in later generations. Shen Weijun wrote in "The Temple of Our Lady of the Jin Ancestral Hall": "The first cloud of the text: 'Sacrifice to the shrine of Our Lady of Zhaoji and King Fendong. 'The two temples have been combined into one, and the Virgin Mary leads the uncle", which is the current statement that "the two temples are one school." The fifth year of Yihe in the Northern Song Dynasty (1123) was 38-55 years away from "Xining and Feng" (1068-1085), so it is very important to accurately interpret the monument of the fifth year of Xuanhe (1123) in the north.
The inscription written by Jiang Zhongqian is included in Ming Jiajing's "Taiyuan County Chronicles", "Jinshi Cui Compilation and Correction", and "Shanyou Stone Carving Collection". The titles are "Jin Ancestral Temple Xie Yuwen", "Song Sacrifice Zhaoji Our Lady and Fendong Wang Wen", and "Our Lady Temple Xie Yuwen". Comparing the original stele, we find that the stele is untitled. Whether it is "Jin Temple Xie Yuwen" or "Our Lady Temple Xie Yuwen", they are all added by later generations. "Song Sacrifice to Our Lady of Zhaoji and Fendong Wangwen" better expounds the original meaning of the stele. As far as the original stele is concerned, it is impossible to conclude that the status of the Virgin Mary at this time was higher than that of Tang Shuyu.
The academic community generally recognizes the theory of "two temples are one" proposed by Shen Wei. By examining the original monument, we found that this view misreads the original monument. First of all, the correct format of the original monument should be as follows:
Wei Xuanhe five years old 癸卯 May Shuo ugly on the seventh day of the first day of the first day, the resumption of the Taiwei Wuxin Army Festival Envoy, the Qing Bao Gong Envoy, and the Shenxiao Yuqing Wanshou Palace Deputy Envoy Zhi Rui Si Palace, Hedong Yanshan Fu Road Xuan Patrol Envoy Tan Zhi, I would like to pay tribute to the Qing Shu Shu Shame Funeral
Our Lady of the Apparitions (Temple)
The Shrine of the King of Fendong
I am here to send out an envoy, and the general Yan Jin is caressing.
Compared with Jiajing's Taiyuan County Chronicles of the Ming Dynasty, the Jinshi Cui Compilation and Correction and the Shanyou Stone Carving Series include the stele, both of which retain the original stele text format (Fig. 1). In the original stele, the Tang Shuyu Temple and the Temple of Our Lady are both juxtaposed and headed, and this writing format can be seen in many existing gold and stone documents, representing the relationship between the two as a juxtaposition rather than inclusion.
Secondly, there are traces of the word under the "Manifestation of the Holy Mother", and from the point of view of the direction of the gesture, it should be the word "temple", which is also the place that the previous research has not paid attention to. The earlier Ming Chenghua "Shanxi Tongzhi" and Ming Jiajing's "Taiyuan County Chronicles" that included the monument did not mention the word "palace". The "Temple Records" of the eighth year of Jin Taihe (1208) clearly mentions the "Temple of Our Lady", which provides indirect evidence that Tang Shuyu and Our Lady did not coexist in the same temple in the fifth year of Xuanhe (1123) in the Northern Song Dynasty.
As for the relationship between the two ancestral halls in the Yuan, Ming and Qing dynasties, Yongle of the Ming Dynasty painted a map of the Jin Ancestral Hall in the "Taiyuan County Chronicles", indicating that the two ancestral halls existed separately at this time. There are three poems of praying for rain in the Jin Ancestral Hall in the fourth year of Yuan to Yuan (1267) and the Jin Temple prayer rain poem of Lu Chong in the fifth year of Yuan Yanyou (1318). As a result, the Tang Shuyu Temple and the Temple of Our Lady coexisted in the Jin Ancestral Hall. At the same time, Lu Chong wrote in "Tang Shu Fendong Wang Ancestral Hall" that "the clouds and clouds reflect the three rural soils, and the time is magical", indicating that Tang Shuyu was still related to "water" at this time. From the temple text of Our Lady written by Gu Sixiao for Pingding Prefecture in the seventh year of Yuan Yanyou (1320), it is clarified that the temple of Our Lady on the side of Taiyuan City "worships when the year is old, and the god of water is also", and it can be seen that the Holy Mother of the Yuan Dynasty is also related to "water".
Since the Ming Dynasty, under the influence of the state's canonization and rituals, the status of the Virgin Mary has become more and more extensive, and the function of "rain god" has gradually been exclusively enjoyed by the Virgin. After that, Tang Shuyu, who was once the "rain god", basically lost contact with "water". In the middle and late Qing Dynasty, when praying for rain in the Jin Temple, in addition to sacrificing the Virgin, the jellyfish were also sacrificed.
Our Lady was able to be canonized at the beginning of the Ming Dynasty because of the function of the "rain god" of "praying for rain". In the second year of Hongwu in the Ming Dynasty (1369), Zhu Yuanzhang "sent envoys to worship the gods of the mountains, rivers and plains." And in Jin and Hebei, Shanxi Provincial Minister Yang Xian said that the Holy Mother of Zhaoji in the west of Taiyuan City was enshrined in the past dynasties, and there was a prayer to answer", so he was crowned as "Our Lady of Guanghui Manifestation Zhaoji". In the second year of Ming Jingtai (1451), the "Imperial Blessing" indicates that the sacrifice was led by the emperor, and the cause was a severe drought in Shanxi. The emperor also led the sacrifice in the 20th year of Chenghua in the Ming Dynasty (1484), and the 10th year of Wanli in the Ming Dynasty (1582) was presided over by local officials, and the cause was also drought. In addition to the special text of giving seals and sacrifices, there are also records of repairing the Jin Temple because of "praying for rain". For example, in the fifth year of Tomorrow Shun (1461), the "Inscription of Rebuilding the Jin Ancestral Temple". At that time, the name of Our Lady of the Jin Temple "praying for rain" also attracted outsiders. For example, in the tenth year of Wanli in the Ming Dynasty (1582), the "Rebuilding the Shrine of Our Lady of Jinyuan" contains the grandson of Yang Yang of Bolu, a county, who came here to pray because he heard that the Holy Mother of Jinyuan Linghe had not responded to the rain.
The Ming Dynasty vigorously worshiped Our Lady, benefiting from the actual needs of Our Lady to "pray for rain" and hope for regional stability, population living and working in peace and contentment, and strengthening borders. In the second year of Ming Jingtai (1451), the importance of Shanxi's military strategy was recorded in the inscription of the imperial blessing. "The domain of ancient Jizhou in Shanxi. In the Tang Dynasty, Yugidian was also a vassal in the northwest. However, its land is late, the cultivation is constant, and the time is uneven, the manpower has a stalk, and the barren land and so on. Therefore, its people are often easy to migrate and difficult to settle down, waiting for martial law than the year, rain and famine, and the people have no fixed will. In the twenty-sixth year of Guangxu of the Qing Dynasty (1900), the "Rebuilding of Tang Shuyu Ancestral Hall" also recorded that the natural environment of Daojin Land was "mountainous, the water is not wet, and it is most prone to bitter drought".
3. The identity of the Virgin
Regarding the identity of the Virgin of the Jin Ancestral Hall, there are two views, one is the god of Jin Shui, and the other is Yi Jiang, the mother of Tang Shuyu. The state canonical system has explicit provisions on the canonization of the Virgin, but the cultural elite has long examined and debated the identity of the Virgin Mary, who was originally canonized in the Northern Song Dynasty, and we believe that this is the strategic purpose of the cultural elite for the practice of rituals, and the strategy of the cultural elite is related to the practice of worshipping the gods of the local population.
(1) The connection between the conferment of Mary and the canonization of the state
The Jin Ancestral Hall is seen in the historical records and is more concentrated in the Northern Wei Dynasty, but due to the lack of detailed information, it is difficult to verify when and where the Jin Ancestral Hall or Tang Shuyu Ancestral Hall was founded. In addition to the above-mentioned "Wei Shu Topographical Chronicles" and "Water Jing Note", there are also relevant records such as Emperor Wei Xiaowen who once conquered Zu Hongxun "to merge with the state and made the "Jin Ancestral Hall", and the good deeds play its text" and Xue Xiaotong in the last years of the Northern Wei Dynasty "had the same Jin Ancestral Hall with everyone" and other related records.
It should not be accidental that the Jin Ancestral Hall began to appear in historical books during the Northern Wei Dynasty. After the establishment of the Northern Wei Dynasty, structural changes took place in ethnic relations and the status of Jinyang City. At the beginning of the founding of the Northern Wei Dynasty, around the establishment of the national name, there has been a controversy about the Hu and Han tendencies of Daibei and Shenzhou.
The Tuoba people took the name of Wei and set the capital of Pingcheng, and later moved the capital to Luoyang. Jinyang is located between Pingcheng and Luoyang, and its strategic location is very important. The country of Wei was the first Wei in the Spring and Autumn Period and the Warring States Period, and the three families of Han, Zhao and Wei were divided into Jin, and Jin was due to Tang. After the Eastern Han Dynasty, there was Cao Wei, and after Cao Wei, there was the Western Jin Dynasty. During the period of the Sixteen Kingdoms, there was Hou Zhao. During the Northern and Southern Dynasties, there were Northern Wei, Western Wei, and Eastern Wei. Although the fiefdom of Shuyu was not in today's Taiyuan, in the process of historical evolution, Jinyang increasingly became the political, military, and cultural center of northern China. Before the Northern Wei Dynasty, vassal states or dynasties with the names of Jin, Wei, and Zhao appeared one after another, and it was impossible to sever the connection with Tang Shuyu in any case. Therefore, the origin of Jinshui may have existed to worship Tang Shuyu or a shrine that we do not yet know. However, during the Northern Wei Dynasty, there was an important structural shift in the ritual system.
In the third year of Taichang in the Northern Wei Dynasty (418), the sacrificial system of the god of mountains, rivers, water and drought was established: "Five mountains and four desecration temples were also established in the yin of the mulberry water." In the spring and autumn period, there were priests, animals and coins. The four blasphemys are only in the prison, and the quasi-ancient hope is in the clouds. The rest of the mountains and rivers and the gods of the sea are in the state and county, a total of 324 houses, and every year in October, the official Yizhou town is sent to worship. When there is a severe flood or drought, the shepherds pray according to their bounds, and their sacrifices are all with animals. All the mountains and rivers in Wangji are listed as sacrifices, and if there is a flood or drought, pray for it. According to the Book of Wei and Li, there was a drought in April of the first year of peace in the Northern Wei Dynasty (460), so "the county of Zhaozhou, in its boundaries, has no size in the gods, and all the preserved wine is sprinkled and recommended". The Jin Ancestral Hall may have become a place of prayer and sacrifice in water and drought at that time.
Since then, in the "ritual system" of the past dynasties, the Tang, Song and Ming dynasties are several dynasties that need special attention. The existing Book of Northern Qi does not contain "rites". The beginning of the Book of the Old Tang Dynasty mentions the importance of sorting out the "ritual system", "Therefore, the etiquette of the unbridled pilgrimage is respected by the imperial court, the etiquette of the suburban temple is solemn, the ceremony of the crown and marriage is the order of the elders and the young, the ceremony of the funeral sacrifice is filial piety, the ceremony of hunting is the military vibrating, and the ceremony of enjoying the banquet is the monarch and the minister." Tang "Li" successively has "Zhenguan Ceremony", "Xianqing Ceremony" and "Kaiyuan Ceremony", and all of them have more detailed regulations on "pheasant". In "Zhenguan Ceremony", "Pheasant Worship" is "Five Gods, Five Emperors, and Five Senses", and in "Xianqing Ceremony", it becomes Haotian God, "and worship God, cover for a hundred grains to pray for sweet rain". At the same time, the "Old Tang Book and Rites" records more detailed steps to pray for rain and stop rain. For example, when praying for rain, first "pray for Yue Town, Haidu and the mountains and rivers to produce clouds and rain", and pray for "Sheji" and "Zongmiao". In the specific ceremony, after the first prayer for rain, there will be no rain for ten years, and there will be activities such as "migrating to the market, prohibiting slaughter, breaking umbrella fans, and making earth dragons". In stopping the rain, first "the gates of the capital, the door is not for three days, and the day is a day", not only, and then pray for "mountains and rivers, Yue Town, and sea desecration". Among the specific examples, there are the two years of Zong Yongtai of the Tang Dynasty (766), "the spring and summer months of drought are high, and more than ten people such as the edict minister Pei Mian sacrificed to the Sichuan to pray for rain", which is also in line with the Tang and Song dynasties when the Jin Temple had the function of praying for rain and stopping rain at the same time.
"The History of the Old Five Dynasties" does not record "mountains and rivers" and "Yuezhen Haidu" and other contents, and the "New History of the Five Dynasties" does not include "rites". However, in the "Five Dynasties Meeting", it is recorded that in September of the first year of the Tang Dynasty and Qingtai (934), "even the rain harms the crops", so the emperor decreed, "the rain does not stop for a long time, the ceremony has a prayer, the city gate of the capital is more than three days, still pray for the mountains and rivers, and tell the temple and the shrine", and the god of the mountains and rivers at this time also plays the function of managing floods and droughts.
At the beginning of the Northern Song Dynasty, based on the current situation of "ritual collapse and happiness" at the end of the Tang Dynasty, the "rites" were once again vigorously sorted out, among which the bestowal of the gods of mountains and rivers and rivers was "all induced by prayer". In the specific case, in the first month of the first year of Xining in the Northern Song Dynasty (1068), Emperor Shenzong "prayed for rain in the temple of Qinxing", and ordered all walks of life to choose "sincere and clean people, pray for the sea, towns, Yue, desecration, famous mountains and rivers", and emphasized that "all the road shrines, spiritual signs, and temples, although they are not rituals, pray for those who respond, and commission the county officials to pray for the fasting", which is also in line with the situation of the Holy Mother of the Jin Ancestral Hall.
In addition to inheriting the Tang and Song dynasties, the "rites" of the Jin and Yuan dynasties also gave the gods of mountains and rivers as kings, marquis and queens many times. In the Yuan Dynasty, there was less content related to the ritual system of the Jin Ancestral Hall.
Ming is another peak period for the etiquette system. In the second year of Hongwu in the Ming Dynasty (1369), Zhu Yuanzhang crowned the "Holy Mother of Manifestation Zhaoji" as "Our Lady of Guanghui Manifestation Zhaoji". In the third year of Hongwu in the Ming Dynasty (1370), the edict of Yue Town, Haidu, and Chenghuang Gods was called: "It is advisable to customize according to ancient times, where Yue, Zhen, Hai, and Desecration, and go to the name of its predecessor, and stop at the name of its god in the name of the landscape." The county and county god god are corrected as a whole. ”
"History of the Ming Dynasty" and "Da Yan" recorded that the early Ming Dynasty attached great importance to flood and drought disasters, "in the early Ming Dynasty, all floods and droughts were injured and very varied, or bowed to pray, or exposed in the palace, or in the Fengtian Palace, or sent officials to worship the suburban temples, mausoleums, sheji, mountains and rivers, impermanence." Combined with the Holy Mother of the Jin Temple in the Ming Hongwu, Jingtai, Chenghua, Wanli years have the emperor or give or sacrifice to the Holy Mother, at this time the Holy Mother is the water god with the function of "rain god" in the national ritual system. During the Qianlong period of the Qing Dynasty, the "Chang Yan" was changed from the middle ritual to the big ritual, and followed the sacrificial order of "suffering from drought, first sacrificing the mountains and rivers in the territory, and then the sheji", and the sacrifice of drought was more closely related to the god of mountains and rivers. This is also in line with the fact that the Virgin, who is the god of water in Jinshui, also has the function of "praying for rain".
Through the investigation of the national canonical system of the Northern Wei Dynasty, it can be seen that "pheasant" is mentioned in the national canonical system of all dynasties. Therefore, the identity of the "water god" of the Virgin Mary conforms to the provisions of the national code, which provides an opportunity for the Virgin Mary to be conferred in the tenth year of Xining in the Northern Song Dynasty (1077).
(2) The Jin Ancestral Hall "does not match the name" and "Our Lady Yi Jiang said"
The Jin Ancestral Hall's "inconsistency between name and reality" is mainly manifested in the fact that the Jin Ancestral Hall was originally based on sacrificing Tang Shuyu, and later evolved into a sacrifice to the Virgin. We believe that the emergence of this situation is the Northern Song Dynasty when the state gave the Holy Mother, so that the Jin Temple has a special water god, the Yuan Dynasty state combined the Holy Mother with local water conservancy, emphasizing the unity of water rights and obligations, and made the Temple of Our Lady have a stable repair organization, so that the connection between the Holy Mother and the local society is closer, resulting in the Jin Temple "inconsistent with the name" The situation gradually deepened. The emergence of the "Virgin of the Lady of the Gang Theory" should be a way and a way to solve this problem.
The Jin Ancestral Hall has a long history of "mismatch between name and reality". Yuan Haowen, who discussed this issue earlier, believed that "the Jin Ancestral Hall was originally based on the Tang Marquis, but now it is the Lord of Zhaoji, and the chaos of the name and reality has been for a long time, so there is no need to discuss", and believed that the Holy Mother was the god of water.
"Our Lady Yi Jiang said" should appear in the late Ming and early Qing dynasties. In the Qing Dynasty, the Virgin Mary of Yi Jiang was mainly represented by Zhou Lingshu, Yan Ruoxuan, Zhu Jue, Shen Weijie and others, but there was also the view that the Virgin Mary was the god of water, and Gu Yanwu held this view.
Our Lady is Yi Jiang, Our Lady can also be the god of water, and Yi Jiang can also be the god of water, there is no contradiction between the three, but from the Northern Song Dynasty, the Virgin Mary and the national canons of the past dynasties do not show that the Holy Mother is Yi Jiang. In the mid-to-late Ming Dynasty, officials had already noticed the "Rituals" of the Li Zheng Jin Temple when rebuilding the Tang Shuyu Temple, and the Qing people's "Our Lady Yi Jiang Theory" should be a "continuation" of the issue. In the twenty-sixth year of Jiajing of the Ming Dynasty (1547), the "Rebuilding of Tang Shuyu Ancestral Hall" mentioned that the sacrifice date of Tang Shuyu Temple is on March 25 every year, which reflects that the officials are presiding over Tang Shuyu's sacrificial activities, and hope to play the role of "edification" by clarifying the "rituals", and also hope to play the dual role of "Jin people get happy and profitable" and "those who are in charge of political discipline will also be able to rely on". In the twenty-fifth year of the Kangxi reign of the Qing Dynasty (1686), the "Rebuilding of the Shuyu Ancestral Hall" mentioned that "in the past 20 years, the desolation of the ancestral hall has been as before, and now it is even worse." Because of the reading of Shu Yu to open the seal with paulownia leaves, the temple has been eaten in the temple for thousands of years, and the ancestral hall is not as decadent as the Virgin, is it not a fault of the division?...... How can the temple of Our Lady of God today be the ancestral hall of Uncle Yu's former ancestors? The merits of Fu Zewu are incomprehensible, and how can the lord of the land be forgotten"? Therefore, the analysis of "Our Lady of Yi Jiang Shuo" should focus on the investigation of the local society and culture of the Ming and Qing dynasties.
Zhou Lingshu advocated that the "Virgin Mary Yi Jiang Theory" should be based on the choice of local social atmosphere at that time. His views on the Virgin Mary are mainly reflected in the article "Rebuilding the Monument and Pavilion of the Jin Ancestral Hall". Although the date of Tang Shuyu's sacrifice was established from the perspective of the national system in the Ming Dynasty, the combination of Our Lady and Water Conservancy in the Yuan Dynasty and the appearance of the image of the god of the Sons and Grandchildren of the Virgin Mary in later generations have always made the connection between Our Lady and the local society always closer. At this time, the local legend that the Virgin Mary is Yi Jiang has been circulated, based on the Northern Song Dynasty Xuanhe five years (1123) of the "Jin Temple Xie Yuwen", in this regard, Zhou Lingshu from the Virgin title, "the mother and respect" from the perspective of refuting, that this statement is "vulgar and presumptuous", although he has the heart of "correcting the ritual of the thousand autumns" and "lacking the soil and having the responsibility of Ding Xin", even if the position of Tang Shuyu and the Virgin Mary is reversed, it cannot change the enthusiasm of the "native people" to worship the Virgin. Based on this, instead of seeing Our Lady as "other strange and nonsensical", it is better to regard Our Lady as Yi Jiang because of Uncle Tang.
Although Zhou Lingshu emphasized that the Virgin Mary "should not be ritualized", in the Ming and Qing dynasties, whether it was the emperor or the magistrate, when the sacrifice and repair of the Jin Temple and the Holy Mother of the Jin Temple, they all had the consideration of recalling the "Rites", and the result of the research was that the Virgin Mary met the requirements of the "Rites". For example, in the second year of Ming Jingtai (1451), the "Imperial Blessing" called the Holy Mother as "the Holy Mother of the Jin Temple Guangyi Manifestation Zhaoji", and the stele has "is a sealed gallop, the Ministry of Rites and Rites is ordered to examine the ceremony, and the name of the god should be enshrined in Shanxi, and the special dispatch of Taichang Temple Cheng Li Xi'an Zhai incense silk blessing text is passed on". Similar records can be found in the "Inscription of Rebuilding the Jin Ancestral Temple" in the fifth year of Ming Shun (1461), the "Inscription of Rebuilding the Jin Ancestral Temple" in the first year of Longqing in the Ming Dynasty (1567), and the "Record of Rebuilding the Jin Ancestral Temple" in the fifteenth year of Jiaqing in the Qing Dynasty (1810). Therefore, Zhou Lingshu's statement that the Holy Mother "should not be ritualized" is not in line with the "Ritual Ceremony", and their purpose is to find an explanation and basis for the "conformity" of the Jin Ancestral Hall, which is a subjective creation of literati. This creation was further developed in Yan Ruoxuan and Zhu Jue's view that the Virgin Mary was Yi Jiang.
Yan Ruoxuan's statement that the Virgin Mary is Yi Jiang is mainly reflected in the article "Two Rules of the Tablet Pavilion of the Shoujin Ancestral Hall in Bazhou County". The beginning of this article is obviously a misinterpretation of Zhou Lingshu's views. Yan Ruoxuan used the "Jin Ancestral Hall Xie Yuwen" recorded in Jiajing's "Taiyuan County Chronicles" of the Ming Dynasty to argue that Zhou Lingshu "Our Lady Yi Jiang Said", and at the same time used the "Jin Ancestral Hall Xie Yuwen" in the "Sacrifice to the Shrine of the Manifest Zhaoji Virgin Fendong Wang" and other that when Jiang Zhongqian wrote the article, he had already pointed out that the Holy Mother was Yi Jiang, and later generations believed that the Holy Mother was the god of water, which was caused by the "falsification of the ritual" in the fourth year of Hongwu in the Ming Dynasty (1371).
Jiang Zhongqian's stele is now in the Jin Ancestral Hall, Tang Shuyu Temple, and Yan Ruoxuan's related discussion is "to sacrifice to the Manifest Zhaoji Holy Mother (Temple), the Shrine of the King of Fendong, but the birthplace of the Holy Mother, Zhaojin Room and the foundation of the opening; Wang Youwen is in the hand, and the gods can be known", we find that later scholars may have errors when using the stele to carry out "ritual dialectic". First of all, "only the origin of the Virgin Mary, the foundation of the Jin Dynasty is opened, and the king has a text in his hand, and his gods can be known", which is telling the story of "Tongye Feng Brother" and the opening of the Jin Kingdom. Tang Taizong's "Inscription and Preface to the Jin Ancestral Hall" said, "Fu Xingbang built the country, and Ziyi himself was supplemented." Divide the Tin Society, the dwelling of Simod". In the fourth year of Tang Huichang (844), Li Deyu wrote in "Sacrifice to Tang Shuwen", "Only the mother of God is born, the handwriting is the letter, and the disciple of Lin Zhizhi is to start the summer market", which is similar in meaning to "Xie Yuwen of the Jin Ancestral Hall". Why did Yan Ruoxuan and the cultural elites who believed that the Virgin Mary was Yi Jiang ignore the "Sacrifice to Tang Shuwen" and seek evidence from the "Xie Yuwen of the Jin Ancestral Hall"? Is it that the Virgin Mary had not yet appeared in the Tang Dynasty? The "New Revision of the Jin Ancestral Hall Inscription and Preface" in the ninth year of the Taiping Rejuvenation of the Northern Song Dynasty (984) shows that the main deity of the Jin Ancestral Hall at this time was Tang Shuyu, and "Bingling Zhongyi is different, then there is a text in the palm", but "there is a text in the palm" does not prove that "Yi Jiang" is the "Holy Mother". Secondly, the place where Tang Shuyu was first sealed was not Jinyang City in the Northern Wei Dynasty, and it is not known when the Jin Temple appeared here. Thirdly, in the fifth year of Xuanhe in the Northern Song Dynasty (1123), the Virgin Mary had appeared in the Jin Ancestral Hall, and was awarded the title twice in the tenth year of Xining in the Northern Song Dynasty (1077) and the first year of Zhenghe in the Northern Song Dynasty (1111). Therefore, it is worth discussing the argument that Our Lady is Yi Jiang. Again, the appearance of the Virgin Mary in the north in the Northern Song Dynasty as the "God of Rain" and "God of Water" should be a relatively common phenomenon. For example, in the sixth year of the Ming Dynasty (1626), the "Inscription on the Rebuilding of the Temple of the Holy Mother of Water" recorded that the Temple of the Holy Mother of Water in Yuxian County was the god of water. The name of Our Lady is not exclusive to Yi Jiang. In the "Song Hui Manuscript Ceremony", it is recorded that "the shrine of Our Lady of Little Lonely Mountain", "the Temple of Our Lady of Da Lonely Mountain", "the Temple of Our Lady of Mother-in-law", etc., and the conferral of "Our Lady of Little Lonely Mountain" (Mazu) is obviously different from that of Our Lady of Jin Temple. The process of giving the shrine is "Emperor Guangyao Shaoxing five years of August edict to the temple, six years in May to give the amount of 'Huiji', Shouhuang Holy Emperor Longxing in the first year of February, to seal the Shun Anji lady". Qing Ding Bingji "Wulinfang Lane Chronicles" has a "Mother of the Pool", which records that in the ninth year of the Northern Song Dynasty (1094), the east boundary of Shahe River in Renhe County cast four iron statues next to the Virgin Pool, whether it is in terms of quantity or time, it is basically the same as the Jin Ancestral Hall. Therefore, the "Virgin Pool", "Our Lady" and "Iron Man" that appeared in the Jin Temple during the Northern Song Dynasty may be a kind of "institutional" behavior of the state.
According to the process of the gods and goddesses played in the seventh year of Xining in the Northern Song Dynasty (1074) "Dr. Taichang Wang Gu" "the god of women is named Mrs., and then the concubine", the Holy Mother of the Jin Temple is not Yi Jiang, because Yi Jiang, like Tang Shuyu, should be a figure that once existed in history, and the title should include the names and ranks of ladies and concubines. "Other prefectures and counties of Yuedu, Chenghuang, Immortal Buddha, Mountain God, Dragon God, the god of water springs and rivers and all small shrines are all caused by prayer and prayer" provides corresponding evidence, indicating that the Holy Mother of the Northern Song Dynasty and the Jin Temple was caused by the prayer and prayer of the god of water springs and rivers. Therefore, the Virgin Mary was originally conferred on her, not in the form of a "woman", let alone in the form of a "woman". In the third year of Hongwu in the Ming Dynasty (1370), the Emperor of Yuezhen and Haidu changed the name of Our Lady to "the God of Jinyuan" after "stopping the name of the mountain and water", which is based on the Northern Song Dynasty Xining ten years (1077) when the state conferred the canonization of the Virgin Mary and the later generations' cognition of the Virgin, rather than the "falsification of the ritual" as Yan Ruoxuan said.
Although Zhu Jue also mentions the Virgin Mary or the god of water, quoting Yan Ruoxuan's point of view at least agrees with the meaning of "Our Lady Yi Jiang Said", and refers to Yan Ruoxuan's quotation of "Jin Temple Xie Yuwen" in Jiajing's "Taiyuan County Chronicles" as "Xuan searched out the remnants of Song Zhenghe from the grass and the remnants of the fifth year", probably hoping to enhance the credibility of Yan Shuo.
Therefore, the "Virgin Yi Jiang Theory" generally appeared in the late Ming and early Qing Dynasties, and at first it may be related to the fact that Our Lady gradually played the role of the god of the descendants, so later generations attached the Holy Mother to Yi Jiang. In this regard, Zhou Lingshu adopted a default attitude out of practical considerations. Yan Ruoxuan's statement is obviously a misinterpretation of Zhou Lingshu's views, and at the same time, the "Xie Yuwen of the Jin Ancestral Hall" on which he relied does not show that the Holy Mother is Yi Jiang, whether it is from the state system of conferring gods in the Northern Song Dynasty or the cognition of the Virgin Mary in later generations. They took the Virgin Mary as the Yi Jiang in the hope of finding a "rite" explanation for Tang Shuyu's situation in the Jin Ancestral Hall. However, whether it is Tang Shuyu or the Virgin, they have been officially conferred by the state in the Northern Song Dynasty, thus entering the national level and becoming national deities.
Fourth, the pluralistic practice of worshipping gods
The formation of the status of the main god of the Jin Ancestral Hall and the status of the temple system is not only related to the feudal system of the imperial court, but also related to the strategic ritual system of the cultural elite, and also related to the pluralistic practice of the temple maintenance system. The ritual system means that the central government incorporates local gods into national rituals according to unified standards, and local gods are recognized by the state. On the one hand, this is related to the subjective efforts of the cultural elite to bring the local into the state, and on the other hand, as a result of the long-term practice of local society, it is of course profoundly influenced by local social practice. The key lies in the fact that after local beliefs are recognized by the state and incorporated into the national ritual system, there is no unified model for the specific practices and institutional arrangements of how to build temples and maintain the ritual system, that is, it is manifested as a pluralistic practice in the historical process. It is the duty of local officials to implement the ritual system, and it is particularly important to pray for rain and thank you for the sun in agricultural production. However, the construction and maintenance of temples, the holding of important ceremonies, the raising of funds, and the collection of forced labor all need to be concretely implemented, and a set of systematic and stable funding and organizational guarantee mechanisms are needed, especially in terms of human, financial, and material resources. This is an important perspective to understand the history of the Jin Ancestral Temple and to observe the evolution of the status of the Temple of Our Lady and the Tang Shuyu Temple.
Tang Liyuan once prayed in the Jin Ancestral Hall, and raised troops to determine the world. In the first month of the twentieth year of Tang Zhenguan (646), Li Shimin, Taizong of the Tang Dynasty, came to the Jin Temple to thank the gods for his grace and personally wrote the inscription of the Jin Ancestral Hall. Therefore, the enshrinement of the Tang generation Shuyu Temple should have a very high status. The imperial monument of Tang Taizong preserved in the Jin Ancestral Hall is an important historical site that attracts future generations of scholars and officials to visit the Shuyu Temple and carry out ritual dialectic.
In the early days of the Northern Song Dynasty, in the summer of the ninth year of Taiping Xingguo (984), Song Taizong's troops were annexed to the state, and the Northern Han surrendered. Song Taizong visited the mountains and rivers and looked for the ancient sages. "Gu said to the ministers: Jin Ancestral Hall, Tang Shuyu's god also. Shu Yu inherited the Hongde of Houji, and Yan Zhou Wuzhi Piji. ...... The cause of the founding of the country and the Dutch king" "It is a shrine to the family, the old system is still ugly, it is appropriate to have a division, and the new is great". Tang Taizong and Song Taizong highlighted the significance of Tang Shuyu's founding of the country, the contribution to future generations, and the significance of Ze and the people.
(1) The Northern Song Dynasty Party Committee is in charge
Tang Shuyu ancestral shrine worship affairs began to see in the Northern Song Dynasty. In April of the fourth year of Dazhong Xiangfu in the Northern Song Dynasty (1011), Song Zhenzong issued an edict that "Tang Shuyu Temple in Pingjin County, the temple is destroyed, and the pond and marsh are obliterated." The people on the other side often feast in spring and autumn, and it is advisable to make this state complete." In the first year of Tianxi (1017), Song Zhenzong issued an edict that "every year to benefit money and goods, and appoint officials to supervise." Its silver, bronze, and real (treasured) pearls are lost to the officials, and they are estimated to go straight out of the city from the rest of the estimates, so as to prepare for the repair of temples and for the use of the gods." This model can be summarized as the "commissioner in charge" model.
On April 10 of the second year of the Northern Song Dynasty (1087), the Golden Dragon Society of Taiyuan Prefecture, which contributed the statue of Our Lady of Mary and the six pillars of the Temple of Our Lady of Zhaoji in the Jin Temple, presented the Virgin Mary's chair. The "Golden Dragon Society" is supposed to be a god-worshipping organization in the local society, and this organization has 1 head and 33 vice heads.
(2) Jin Dai Order-Order
In the Jin Dynasty, the "Order-Order" model replaced the "Commissioned Officials and Supervisors" model. "Jin History" records, "There is a Jin Shuyu Temple in Xishan, and the old money was lost to the minister's treasury, and the big festival was returned to its temple to the camp." During the reign of Jin Zhangzong, Zhang Dajie served as the prefect of Taiyuan and abolished the system of "commissioning officials and supervising the charges". In the eighth year of Jin Taihe (1208), Taiyuan local officials repaired Tang Shuyu Temple and Our Lady Temple. The officials who presided over and supervised the temple repair project changed from water conservancy irrigation to agricultural production, to the "water-god-man" logic that the water god has merit to the people, and the people enjoy water conservancy and want to repay the gods, and told the people, and the people "gladly obey the order, the rich help them, and the poor dedicate their efforts" to complete the construction of the temple.
(3) A variety of practices in the Yuan Dynasty
In the fourth year of Yuan to Yuan (1267), Tang Shuyu Temple was renovated and adopted a decree to delineate the four solstice of the Jin Temple, emphasizing that "there is no order to be invaded by people of all colors". The cost of repairing the Fendong Temple, that is, the Tang Shuyu Temple, comes from the fact that "the people of the state are very happy when they are old, and they save the money of incense to make up for the temple expenses", which belongs to the "temple self-funding" model.
An inscription in the Yuan Dynasty shows that "the military revolution is late, the palace is desolate, the towering spirit is driving, and I don't know what to do." On the sixth day of the seventh month of the nineteenth year of Yuan to Yuan (1282), Keyun gathered the villagers to rebuild the statue of the Virgin Mary and newly decorate the fairy clothes. This also shows that the statue of the Virgin Mary in today's Jin Temple is likely to be the first thing of the Yuan Dynasty.
In the second year of Yuan Zhizheng (1342), the Jin Temple ushered in another repair. Tang Shu Fendong King in the Jin Ancestral Hall, Our Lady of Zhaoji, and Zhaohui Ling Xianzhenjun are all included. Because of its temple appearance, "the building is full of walls, and the gold is peeling off." The upper leak is worn side, and there is no shelter from the wind and rain. The rest of Ruodaiyue, Ruofujun, Ruoyao King Ancestral Hall, Ruobaomo Hall, are all swept away, only the foundation is declining. The idol of the god is exposed in the wind and the sun, and the roof is covered with tiles." The temple renovation project adopts the mode of "giving orders - obeying orders", and adopts the ritual practice mode of official donations, establishing a connection between water conservancy and the belief of the water god in the local society, emphasizing that all those who use water must pay for the repair of the temple and engrave the name on the stone, so as to obtain the legal right to use water, otherwise they will not enjoy water conservancy. If you don't follow my words, it will not be good for the water. Everyone said: Only the public order is obeyed. So the average amount per mu is given, and the money per mu is 200 wen, and there is no worry about more than 1,000."
The greater significance of the officials' donations is advocacy, and the final income is only "78 ingots", while the average income per mu is "as much as more than 1,000 ingots". The "water" here refers to the water used for irrigation. It can be said that God and man are connected through water, or it can be said that water is connected to man through God, and of course, in the end, it is man who connects God and water. As representatives of the implementation of the national ritual system, local officials through the form of "order", the local society correspondingly undertakes the obligation of repairing the water temple system of the Jin Temple through the form of "order" (obeying the order, obeying the order), and establishes a closer connection between the temple sacrifice and the local water conservancy and its order, so as to have a relatively stable social organization, economic conditions and other supports. This is the biggest difference between the Temple of Our Lady and the Tang Shuyu Temple in the practice of ritual system, and it is also an important reason for the rise and fall of the temple appearance of the two.
In the eighth year of Yuan Zhizheng (1348), the temple of Our Lady of Zhaoji was repaired, and the people involved in this matter were "the temple in the house incense to mention Tian Xuanchong, the temple Kang Deqing, the temple master Jiao Decheng" and others, indicating that the temple of Our Lady has full-time temple management personnel such as "incense and incense" and "hall master".
The official mandate of the temple and the official mandate of water conservancy can be described as two sides of the same coin. Whether or not "water benefits" depends on the consent of the state and the contracts formed between the government and the local government, which reflects the state's control over public resources such as water conservancy. The state exists not only in the material form of water conservancy, but also in the ideology of water conservancy.
(4) The intervention of the vassal kings of the Ming Dynasty
The power of the vassal kings of the Ming Dynasty entered the Jin Temple Water Conservancy, which greatly changed the old Jin Temple water conservancy order, and the temple system also underwent certain changes. At the beginning of the Ming Dynasty, the Jin clan occupied fields around the Jin Ancestral Hall, and the irrigation water was irrigated by the "three military and three people" in turn. During the reign of Hongzhi in the Ming Dynasty, Zhang Hongxiu, the head of the North Canal, dedicated the folk night water to the Jin Mansion, and the irrigation of the private land only had to be used during the day, and the night water was completely empty, so that the water could not be spread all over Dongru and other villages. In the twenty-second year of Jiajing of the Ming Dynasty (1543), the government ruled that the Beihe water conservancy. In the twenty-eighth year of Jiajing of the Ming Dynasty (1549), the people of the Nanhe Canal complained about the uneven water conservancy, and compared with the case of the Beihe River in the twenty-second year of Jiajing (1543), the water course was formulated. In the fifteenth year of Wanli in the Ming Dynasty (1587), the matter of the Beiqu offering water to the palace was sued again during the Hongzhi period, and the people proposed that the military and civilian water use plan should be changed from a six-day round to a seven-day round, which was rejected by the palace. In the thirty-first year of Wanli in the Ming Dynasty (1603), 13 people including Gao Fang, a citizen of Taiyuan County, entered the water channel in Wangfu Tunzhuang and clashed with the net fish, and the Jinfu Tunzhuang involved had Dongzhuang, Maquanzhuang and Xiaozhanzhuang.
The vassal kings of the Ming Dynasty also participated in the Jin Temple and other public affairs. In the 40th year of Jiajing in the Ming Dynasty (1561), the Jin Mansion and the Ninghe Wangfu donated more than 100 taels of gold, supervised the Confucian official Zhizhou, and the villagers Zhang Tingzan and Guo Chongfu repaired the main hall of the Virgin. In the forty-first year of Jiajing (1562), the Ninghua palace donated money and rebuilt the bridge in front of the palace. In the forty-second year of Jiajing in the Ming Dynasty (1563), Wang Wentai, a villager, and others urged Yang Tingcai, a good friend, and Cheng Zhen, a Taoist priest, to raise materials and build a heavy building on the old spring, commonly known as the combing building. The jellyfish building is located on the south side of the temple of Our Lady, and the construction time of the jellyfish building is in the process of conflict between the palace and the local water conservancy, which is likely to be related to the intervention of the Jin feudal forces in the water conservancy system and sacrificial system of the Jin Ancestral Hall, or related to the changes in the population relations and inter-village relations in the rural society around the Jin Ancestral Hall.
(5) Qing Dynasty local water conservancy organizations and Jin ancestral halls
The Qing Dynasty government intervened in the water conservancy of the Jin Temple through direct or indirect means. For example, in the seventh year of the Yongzheng reign of the Qing Dynasty (1729), the "Monument to the Rectification of Water in the Constitution" recorded that the government required the establishment of a "chief canal chief" in addition to the four rivers in the form of a decree, and clearly stipulated the functions of the canal. In the middle and late Qing Dynasty, the water conservancy sacrifice system of the Jin Temple was relatively complete, and the institutional arrangements for related public affairs were more clear and refined. For example, in the forty-third year of Qianlong in the Qing Dynasty (1778), the "Beihe Repair Shuangqiao Shuiting River Weir Record" recorded: "Ding Youchun, there is a gap between them, and those who eat in the Beihe River make up for it." "The person responsible for this renovation is "Rentier who benefits Beihe", which embodies the principle of consistency of rights and obligations. Since then, the Qing Jiaqing and Daoguang have repaired the Jin Ancestral Hall twice, whether it is from the organization of public affairs or the scale of the renovation of the Jin Ancestral Hall, which exceeds the 43rd year of Qianlong in the Qing Dynasty (1778).
In the fifteenth year of Jiaqing in the Qing Dynasty (1810), the Jin Ancestral Hall underwent a repair, in which the lotus pond, water pavilion, banqiao and other buildings related to water conservancy were funded according to the land area owned by each of them. Judging from the "Sihe Dong Qishi", although the Jin Ancestral Hall at this time is adjacent to the Jin Ancestral Hall, it has exceeded the scope of one village and one town. The tradition of "anyone who has anything to do with water conservancy will pay for it per mu" was an administrative decree that began in the second year of the Yuan Dynasty (1342). As for the Xiaotai Temple, the Gongyi Temple, the Three Holy Temples, etc., it reflects that there were temples related to nearby villages and temples of various industries in the Jin Temple at this time.
In the twenty-fourth year of Daoguang of the Qing Dynasty (1844), the Jin Ancestral Hall ushered in a large-scale maintenance, "its main ancestral hall, archway, enjoyment of the garden, Getai and various temples, the town people repaired." Its jellyfish building, difficult old spring pavilion, Banqiao, Jinren Bridge, four canals are repaired, and they are all stained with water conservancy. Its Shanli Spring Pavilion, Octagonal Pond, White Crane Pavilion, Taishan Bridge, then the North Canal people repair, with its sole water conservancy, can be described as a clear line. "The people of Jinci Town, the people of Siqu, and the people of Beiqu have precise boundaries of "clear and clear" in terms of public affairs of Jinci temples, pavilions, bridges and other facilities. The clear boundaries come from the corresponding water conservancy space, and the water conservancy organization forms a high degree of close integration with the temple of Our Lady, which can be called the "folk model".
In the third year of Guangxu in the Qing Dynasty (1877), there was a great drought in Shanxi. After Zeng Guoquan was appointed governor of Shanxi, the committee members went to the Jin Temple to pray for rain. In the sixth year of Guangxu in the Qing Dynasty (1880), in accordance with Zeng Guoquan's order, the Jin Temple was repaired, and the official silver was 597 taels. Later, 400 taels of silver were issued, 19 acres of land were purchased, and the land rent was used for the cost of repairing the Jin Ancestral Hall. In Liu Dapeng's view, "the Jin Ancestral Hall project is huge, although there is land rent for annual repair, it is useless in the ancestral hall, and it can only be used for the abbot's daily needs." However, the original intention of the field is also great."
In the winter of the twenty-sixth year of Jiajing of the Ming Dynasty (1547), the Tang Shuyu Temple "broke the pillars and did not shelter from the wind and rain." God is lost, and the shrine is pious. On its side, there is the so-called shrine of the Virgin, and the incense is extremely worshipped. And Tang Shuyu's shrine, Gu is lonely on the waterfront, and he doesn't know that he is a righteous god." Li Chengyun and Zhu Zheng "because of their related rituals, and the way of wind (transformation) exists" asked their boss Su You for instructions to repair the Tang Shuyu Temple, and the octagonal pond in front of the temple, the Shanli Spring, the Wangchuan Pavilion on the side of the mountain, the reading platform, etc., were either dredged or repaired. In this maintenance project, "the capital is due to water conservancy, and the workers are hired and recruited", "the officials do not tell the labor, and the people do not know how to disturb", the county Hou Lan, the county Cheng Li Kan, the chief bookkeeper Gao Wei, and the classic history Zhang Shan are diligent. Gao Ruxing, deputy of the township doctor, advocated righteousness and helped the public, and contributed a lot. He believes that the repair of Tang Shuyu Temple is a "Kezheng ceremony", "benefit to nourish, wind to promote", and make three chapters of welcoming the gods, séance, and sending the gods engraved on the stone tablet.
In the twenty-fifth year of Kangxi in the Qing Dynasty (1686), Zhou Zaijun, the county governor of Taiyuan, rebuilt the Tang Shuyu Temple. In the fiftieth year of Kangxi in the Qing Dynasty (1711), Gao Xuexian donated fifty taels of silver to repair the Tang Shuyu Temple. In the thirty-sixth year of Qianlong in the Qing Dynasty (1771), Zhu Jue rebuilt the Tang Shuyu Temple, "the wood of the wood is 2,700 strange, the material of the Lingling is 100,000 strange, and the work is 21,500 strange", the cost of the project, "set in the loss of the same official", that is, by the officials of Shanxi Province, according to the inscription, in addition to the Shanxi political envoy Zhu Qi, the criminal envoy Guilin, the Jining Road Xu Hao, Taiyuan Mansion, Pingyang Mansion, Lu'an Mansion, Fenzhou Mansion, Zezhou Prefecture prefects, Tongzhi, as well as the prefects of each prefecture, Zhizhou, all participated in the public donation.
In the twenty-sixth year of Guangxu of the Qing Dynasty (1900), Yang Zonghong of Hedong Province was ordered to move the leader of Lu Luwu, and when he left Shanxi, he donated 250 taels of silver to restore the Tang Shuyu Temple. It can be seen that the renovation project of Tang Shuyu Temple in the Qing Dynasty was mainly based on the model of "official donations".
From the history of the maintenance of the Temple of Our Lady and the Tang Shuyu Temple, it can be seen that the institutional arrangements of the two reflect different characteristics. After the Northern Song Dynasty, the Holy Mother was enshrined by the imperial court as the god of Jin water, and at the same time, in the practice of ritual ceremonies, officials knotted local water conservancy and regional water gods together, forming a "divine water-people" model of "granting-obeying" and "folk self-raising" model. Tang Shuyu Temple and Jinshui Water Conservancy were gradually alienated, and the lack of support from local society, especially water conservancy organizations, more reflected the cultural elite's cognition and revision of the ritual system. The maintenance funds of Tang Shuyu Temple are more of a "official donation" model for cultural elites and officials at all levels. Of course, there is no absolute distinction between the two.
Jin Ancestral Hall originally referred to Tang Shuyu Temple, during the Northern Song Dynasty, the Virgin Mary was enshrined and included in the national rituals, it can be said that the Tang Shuyu Temple, the temple affairs and rituals of the Temple of Our Lady are in line with the ritual system and have legitimacy. The ritual system needs to be practiced, therefore, it is not simply the duty performed by local officials in the inscriptions of the past dynasties, nor is it the orthodox practice that the cultural elite insists on conforming to the Confucian concept, but needs the continuous guarantee of organization and economy, and the folk practice is also involved, and the elite culture is intertwined with the culture of the common people, so that orthodoxy can take root in the local society. Before the appearance of the Virgin, Tang Shuyu Temple and the local society had a close relationship, after the Virgin Mary was crowned as the god of water, Tang Shuyu did not have the function of the god of water, and gradually alienated from the local society, which is an important reason for the prosperity of the Temple of Our Lady and the decline of the Tang Shuyu Temple.
Conclusion
A Jin Dynasty Temple, half of Chinese history. The history of the Jin Temple is inseparable from the Jin Shui. The source of Jinshui was originally a relatively natural water conservancy system with a wide range of water bodies, and then gradually evolved into a water conservancy system with profound human intervention and strong constraint control. Since the Northern Wei Dynasty's "Notes on the Book of Water" talked about the Tang Shuyu Temple's "marsh west edge mountain pillow water", later generations mostly look at it in terms of the current situation, etc., which is not advisable.
The rise and fall of Jinyang City is closely related to the history of the Jin Ancestral Hall. Before the Song Dynasty, Jinyang City was a metropolis in the north, and Jinshui undertook multiple functions such as drinking water for urban residents, agricultural irrigation, transportation, landscape gardens, and military defense of the city. After the destruction of Jinyang City, Jinshui lost the link between the Jinci Temple and Jinyang City, and the focus gradually shifted to the farmland around the Jinci for water irrigation, water milling, papermaking, etc. The history of the inner temple of the Jin Temple is a reflection of the history of this change in meaning.
At the beginning of the Northern Song Dynasty, with the government's implementation of water conservancy reform, the Temple of Our Lady began to appear in the Jin Temple and was included in the national rituals, which is a more common understanding. At the beginning of the Northern Song Dynasty, the state began to reorganize the ritual system, and widely sealed the palaces and temples of Lingying in various places, and the gods of mountains and rivers, Tang Shuyu and Our Lady were among them, so the relationship between the Temple of Our Lady and the water conservancy reform was very small. Judging from the fact that the national codes of the past dynasties have attached importance to the god of mountains and rivers and the "pheasant worship", and the cognition of the water god of the Virgin Mary in later generations, it is precisely the identity of the "water god" of the Virgin Mary that conforms to the provisions of the national code system, which provides an opportunity for the conferment of the Virgin Mary in the tenth year of Xining in the Northern Song Dynasty (1077).
The coexistence of the two temples of Tang Shuyu and Our Lady after the Jin Ancestral Hall, and the relationship between the two reflects the cultural strategy of the cultural elite and the people. Jiang Zhongqian's "Jin Ancestral Hall Xie Yuwen" provided clues for the cultural elites of later generations that the Virgin Mary was Yi Jiang, and some people even suggested that the Virgin Mary and Tang Shuyu had once worshiped in the same temple. After literature research, it was found that this theory is "far-fetched". Although the state rituals are clear and specific, their purpose is to construct a set of things that conform to the ritual system to explain the seemingly non-"propriety" phenomenon in reality.
There may be many reasons why one temple is higher in status than another, large in scale, and prosperous in incense in the same temple, and the key to temple affairs, as the core content of ritual practice, is the need for a continuous and stable safeguard mechanism. The authorization method adopted by the Yuan Dynasty made the temple maintain a close relationship with the local society through water conservancy, so as to provide financial and human support for the affairs of the temple, and the culture of the elite and the common people could also coexist in the same system. The significance of Tang Shuyu Temple was more concerned by the cultural elite, and the relationship with the local society gradually became estranged. Before the appearance of the Temple of Our Lady, it had a very close relationship with the local community. This reflects the historical trend of the greater the Virgin Mary and the declining Shuyu after the Northern Song Dynasty.
In the research of water conservancy in Jinci or northern water conservancy, from the perspective of water conservancy public affairs, "water-land-husband" is the most discussed. We can see from the stele of the Yuan Dynasty of the Jin Ancestral Hall that at least since the Yuan Dynasty, the government required that only those who built the temple and carved the names of the beneficiaries of water conservancy on the stone had the right to use Jin water for irrigation. If you use water, you have to build a temple, and only when you build a temple can you use water. From the perspective of the ideology of water conservancy, the historical clues and practical logic of "god-water-man" are obvious. In other words, in the practice of water conservancy, the synthesis of the two can be considered to form a practical mechanism of "god-water-man-earth". The concept of "god-water-man-earth" reflects the influence of "big community" on "small community", and combines "big community" and "small community" to provide a possible path for exploring the complex interaction between "large and small community" in the field of "water resources control and utilization".
Author's Affilications:Research Center for Chinese Social History, Shanxi University
The notes are omitted, please refer to the original text for the full version
Editor: Xing Han Proofreader: Shi Yi