Wu Haiping
Xuancheng Historical and Cultural Research, No. 806
Abstract: Based on the analysis of historical materials and field investigations, the viewpoint of this article is as follows: Wuyuan Five Gods (Wuxian Faith) is a true god included in the national rituals, and has been officially sealed by the two Song Dynasties and the Yuan and Ming Dynasties, and has successively had the titles of marquises, dukes, and princes such as "Five Links", "Five Manifestations" and "Five Saints". The name "Five Links" is divided into good and evil, and the evil god "Five Links" from the Northern Song Dynasty to the Ming Dynasty was regarded as an obscene shrine that should be prohibited. After a long period of historical development, the "five manifestations" of the god of righteousness and the "five links" of the evil god were gradually confused, and by the Qing Dynasty, they were completely integrated, regarded as evil gods and obscene shrines, and were banned and destroyed; in the process of dealing with the prohibition, the names of "five roads" and "five rampant" were transformed, which have long existed in various parts of Jiangnan. The five rampant beliefs prevalent in the Taihu Lake Basin are the existing state after the confusion of the "five manifestations" of the true god and the "five links" of the evil god.
Keywords: five manifestations, five links, five saints, five roads, five rampant
<h1>(2) Southern Song Dynasty, Ming and Qing Dynasties: The Distinction Between Good and Evil in the "Five Links" </h1>
From the Southern Song Dynasty to the beginning of the Ming Dynasty, the "Five Manifestations" and "Five Saints" were regarded as righteous gods, and the "Five Links" were regarded as evil gods.
1. Southern Song Dynasty
According to the Xianchun Lin'an Zhi, the Lingshun Temple in Hangzhou is "Wuyuan Wuxian Shrine, in the suburbs of Fan Qi", Zheng Qingzhi's reconstructed Baoshan Temple "Feng Wuxian Ancestral Hall", Nanfeng Rongguo Temple "offering five xian", And Yuantong Zen Nunnery "Wuxian Ancestral Hall". [1] In the same book, two "Five Tong Ancestral Halls" are recorded separately. [2] The Akagi Chronicle records that "the ancestral hall of the Five Eminent Spirit Officials Wang Xing was built in the fourteenth year of Jiading on the mountain behind the Qixia Palace, that is, Wuyuan Shenye. The same book records that the "five links" were enshrined in the Youzheng Temple, and "Chunhua five years Liu Yanshao rebuilt." [3] The above-mentioned data show that the "five manifestations" of the righteous god and the "five links" of the evil god at the end of the Southern Song Dynasty were not the same thing.
In the Zhiwei novel "Yi Jianzhi", through stories such as "Xuanzhou Menglangzhong" and "Li WuqiShi Shen", Hong Mai portrays the "Five Manifestations" and "Five Hous" as righteous gods with merits such as stopping the plague and protecting the people, while in stories such as "Liu Shu Gan Defa", "Jiangnan Muke", and "Five Tongs Ancestral Temple Drunk", the "Five Links" created by Hong Mai are evil gods with many evil divine powers. [4] At the end of the Southern Song Dynasty, Lu Yinglong deliberately emphasized that the Dezang Temple in jiaxing County, his hometown, "is not worshipped by the Five Links but by the Five ManifestIng Officials the Great". [5] Referring to the xianchun Lin'an Zhi quoted above, it is inferred that the "five manifestations" of the orthodox god at the end of the Southern Song Dynasty were mostly enshrined in Buddhist monasteries, which means that the "five manifestations" of the orthodox god were incorporated into the orthodox Buddhist system. According to the two Taoist classics, the Five Bibles of The Great Hui Jing Ci Miao Le Tian Zun And the Five Scriptures of the Great Hui Jing Ci Miao Le Tian Zun and the General Secret of Helping the Country and Saving the People, the "Five Saints" of the True God were simultaneously included in the orthodox Taoist divine system, while the evil god "Five Links" were included in the list of restraints. 【7】
According to the previous analysis, the names of "Five Manifestations" and "Five Saints" at the end of the Southern Song Dynasty were abbreviations for the Five Gods of Wuyuan, and the "Five Links" were mainly regarded as evil gods, while the Five Gods of Wuyuan were confused by their title of "Marquis of Wutong". Hu Sheng recorded in the "After the Five Manifest Facts": "Or take the five saints as the five links, and the non-righteous gods are also." sigh! The name is not distinguished, the allusion is unknown, and the discussion is vain, and it is also vain. In the first month of the first year of the reign of the Gaiben Dynasty, he destroyed the Temple of the Five Links and the Stone General's Concubine. [8] In the fifth year of Xuanhe (1123), the Five Saints of Mine were given the title of Marquis of Tongzhu and others. For more than ten years, the evil of The Other, the righteousness of the worship of this, is very clear, and it can still be obtained and discussed. It is also the saying that the ancestors of the Xiangqu Occasionally Attached Buddha have six disciples and five links to enlighten future generations. [9] In Hu Sheng's understanding, the reason for the confusion between the "Five Manifestations" of the True God and the "Five Links" of the evil god is that the "Ancestors of Xiangqu" with the lowly educated "Ancestors of Xiangqu" confused the title of "Five Tonghou" of the Five Manifest Gods with the Buddhist evil god Wu Tong Xian. 【10】
Although the Government of the Northern Song Dynasty had decreed the destruction of the evil god "Five Links" as early as the first year of Zhenghe, its effect of prohibition was not ideal. During the Southern Song Dynasty, Zhu Xi returned to Wuyuan to worship his ancestors, refused to pay homage to the Wutong Temple, and bluntly said, "If a person is a state or a county, he must go to the temple." If it is a person with a quota, it cannot be taken lightly. [11] This means that even in Wuyuan, the birthplace of the "five manifestations" of the true god, the influence of the evil god "five links" should not be underestimated. Yao Kuan, who was about the same era as Zhu Xi, also recorded: "The Xuanting Street Building in Shaoxing Province, according to the five gods, the scholars and people pay homage." Zhai Gongxun Shuaiyue, stripped of his gods, and changed it into a restaurant. [12] Obviously, the target of expulsion here is the evil god "Five Links", not the "Five Manifestations" of the true god that the imperial court has accumulated. Hong Mai, who clearly distinguishes between the "five manifestations" of the true god and the "five links" of the evil god, tells an interesting story in "Yi Jianzhi". The general content is: After the five thieves who committed evil deeds in the HuaiHe River were capitalized by the Zhengguo Law, they lived in the home of Hu Shicheng in Yangzhou under the pretext of "Five Xiangong"; after stealing public goods with evil divine power to wish Hu Shishou, he asked Hu Shishe to build a temple in his house. [13] On the one hand, this story illustrates that at the end of the Southern Song Dynasty, the evil gods deceived the offerings under the guise of the "Five Manifestations" of the true god. On the other hand, although Hong Mai did not specify the names of these evil gods, he clearly stated that these evil gods had five divine bodies and the divine power to steal property, which is likely to be the prototype of the "five links" of the evil gods in the Ming and Qing dynasties.
2. Ming and Qing dynasties
Fang Zhi of the Ming Dynasty still has a clear distinction between the "five manifestations" of the true god and the "five links" of the evil god. The Zhengde Gu Su Zhi lists the Wuxian Temple and the Wutong Temple separately: "Lingguan Temple, formerly known as lingshun ancestral hall, was built in the second year of Song Jiading in ZhuJiayuan, named Shangshan, and was built in the second year of Song Jiading. In Simi Lane, named Ruyi Nunnery, Jiaxi was rebuilt in four years. A bridge was extinguished outside the Gate of Fengmen, and this Shaoxing was built between them. One in Wujiang. He also wrote: "Wutong Temple, fifteen miles southwest of Wu County." One is three hundred steps southeast of Kunshan County, commonly known as WulangTang. One is in the east of Dachang Temple in Jiading County. One is in the salt field in Chongming County. [14] Local officials also spared no effort to crack down on the evil god "Five Links", such as Li Congzhi, the prefect of Suzhou, who extensively banned the destruction of the family shrine dedicated to the evil god "Five Links" in Suzhou, and similar acts occurred in Changshu [16] Jiangyin [17] and other places. Tian Rucheng is a typical representative of the Ming Dynasty who clearly distinguished between the "five manifestations" of the right god and the "five links" of the evil god, and spared no effort to attack the latter.
Tian Rucheng's record of the "Five Manifestations" of the god Zhengshen in the "West Lake Tour" is: "Huaguang Temple, on the Puji Bridge, the real name is Baoshan Temple. Song Jiataijian was rebuilt by Zheng Qingzhi, the first minister of Shaoxing, to worship the gods of the five manifestations, also known as the five links and five saints. South of the river, there is no worship, and Hangzhou is particularly prosperous, and Mo details the beginning.
The Book of Search for Gods contains false births, and the Song Dynasty's Huijiao does not contain surnames. Or the five manifestations of the five elements, and the five links are not the five manifestations. When Song Zhenghe destroyed the Five Links and Obscene Ancestral Halls in the first year, the Five Links were not five manifestations and were clear. There is also a Huaguang Temple on the Fengle Bridge. The Wuxian Temple was built in Lirenfang, built in the second year of the Yuan Dynasty, destroyed at the end of the Yuan Dynasty, rebuilt by Wang Ruiyun at the beginning of the kingdom, and restored by Wu Xuanli and Zhao Daochun in the orthodox. Destroyed again, Guo Tingfu rebuilt. The Five Manifests of the Five Elements of Sasuke have no surname to examine. Song Shi gave the title, one is Xiancong Zhao Sheng Fu Ren Fu Shan Wang, the second is Xian Ming Zhao Sheng Fu Yi Fu Shun Wang, the third is Xian Zheng Zhao Sheng Fu Zhi Fu Ying Wang, the fourth is Xian Zhi Zhao Sheng Fu Ai Fu Hui Wang, and the fifth is Xian de Zhao Sheng Fu Xin Fu Qing Wang. The titles of the five kings all have prominent characters, so they are called the five xianmiao clouds. ” 【18】
In the "West Lake Tour Zhiyu", Tian Rucheng's record of the evil god "Five Links" is: "Hangzhou people most believe in the five gods, also known as the five saints, the original surname is untestable, but it is said that its god is a good low house, and the height is not more than three or four feet." And the five gods coexist, or with the five wives, and all the gods can rape women, transport wealth, and see the misfortunes and blessings of the world, and the people are worshipped, and they dare not talk about it. The trumpet of the gods is awe-inspiring, and there is a fear of shaking hands to touch the forbidden. This hangs of the big ridiculous also. ...... If you do not believe in evil gods and do not believe in evil gods, and see that his temples are destroyed, and where there are dozens of them, axes and their images are set on fire, drowned, or thrown into the toilet, Gai will break the deceived people of the countryside, and those who hear it will cover their ears and go away, and the fools will not know this. ” 【19】
It is worth noting two points: on the one hand, the title of the Five Manifest Gods recorded by Tian Rucheng is not exactly the same as that recorded in the Song Dynasty's "Dream Liang Record" mentioned above, which means that the Ming Dynasty's record of the "Five Manifestations" of the True Gods is not very clear. On the other hand, Tian Rucheng's evil god "Five Links" not only retains the characteristics of Hong Mai's evil gods stealing property and five divine bodies, but also adds the evil divine power of "raping women" and the external image of "matching five women". At the same time, Tian Rucheng emphasized that "the gods of the five manifestations are also known as the five links and the five saints", "or the five manifestations and five elements, and the five links are not the five manifestations", and the "five gods, also known as the five saints" that the people of Hangzhou most believe in. This shows that in Tian Rucheng's cognition, the "five manifestations" of the true god have the names of "five links" and "five saints", and the evil god "five links" also has the title of "five saints". Under the pen of Feng Menglong [20], Zhu Yunming [21], Guizhuang [22] and other Ming Dynasty literati, the "Five Links" and "Five Saints" are the righteous gods who protect the faithful. That is to say, although the Ming Dynasty god "Wu xian" and the evil god "Wu Tong" were enshrined in different temples and had the distinction between good and evil, they shared the same name and were actually confused.
During the Qing Dynasty, there was no clear distinction between names such as "Five Manifestations", "Five Saints" and "Five Links". Zhao Yi said, "However, the Five Saints, the Five Manifestations, and the Five Links, although the names are different, are actually the same." [23] All are evil gods and shrines that need to be destroyed at the same time. In the twenty-third year of the Kangxi Dynasty (1684), Tang Bin, the governor of Jiangning, used the names of "five links", "five manifestations", and "five sages" in Suzhou and Songjiang to be "absurd", and asked for prohibition and destruction, and advocated that "more straight and straight, provincial, and all those who have similarities are forbidden to reform" are prohibited. [24] The Kangxi Emperor solemnly decreed that "all provinces and provinces like this shall be obeyed as one." [25] Subsequently, the prohibition of the destruction of obscene shrines spread from regional political initiatives to the whole country. Wuyuan County's Wuxian Ancestral Temple Lingshun Temple also escaped bad luck, "destroyed the statue to feng GuanDi", and in the early years of the Republic of China, even the temple was destroyed, and only an iron cylinder remained. 【26】
It turns out that the effect of the campaign to ban the destruction of obscene shrines, which gradually escalated from the middle and late Ming Dynasty, was not obvious. For example, Changshu destroyed a number of Wutong Ancestral Halls in the ninth year of Hongzhi (1496), but another Fude Wutong Ancestral Hall appeared in the tower of the main gate of the city wall at the end of the Ming Dynasty. [27] Even if Tang Bin, who was fiercely acting, forbade the destruction of the temple, its effect was considered to be "not forbidden." [28] In order to counter the prohibition of destruction by local officials, believers skillfully changed the names of the forbidden gods, such as the People of Suzhou who transformed the five gods into the five gods of wealth [29] on the fifth day of the first lunar month of the New Year, and the "Five Brothers Temple" outside the Zhangyi Gate in Beijing enshrined the five gods. [30] As for the reason why it could not be "forbidden", Gu Lu blamed it on the fact that when Tang Bin forbade the destruction of the obscene temple in the early Qing Dynasty, "it was not the five manifestations of the five links that were not corrected." 【31】
In the middle and late Qing Dynasty, temples such as "Lingshun" and "Wuxian" were gradually restored throughout Jiangnan. Anhui Langxi Shanzhengfang Wuxian Temple, in the Kangxi sixth year (1667), twenty-second year (1683) book of the "Guangde Zhou Zhi" are recorded, later because Kangxi twenty-three years Tang Bin banned the destruction of the obscene temple was destroyed, and in the Yongzheng "Jianping County Chronicle" replaced by "Five Saints", and because qianlong prohibited the destruction of the obscene temple is not seen in Qianlong's "Guangde Zhou Zhi", but in the Guangxu "Guangde Zhou Zhi" is also recorded as "Wuxian Temple". [32] Another example is the restoration of the "Lingshun Temple" in Huizhou during the Daoguang years, and the Wuxian Temple was built in the southeast of the Qingyi River in Nanningguo County, Anhui during the Guangxu Period. [34] Shiren hit The oil Shiyun: "After a lifetime of poverty and life, it is difficult to return, how can the yuanbao be borrowed?" It is ridiculous that the world is poor and prefers to seek wealth in the five manifestations. "Spirit ying god of wealth five brothers, green forest Haojie old name." Burning incense is a wealth fan, and Mr. Rokube is more sincere. [35] This shows that the five gods restored in the Qing Dynasty under the names of "five manifestations" or "five saints" are closer to the evil god "five links" written by Tian Rucheng, and the "five manifestations" of Wuyuan Zhengshen and the evil god "five links" have been completely confused, and have developed into a belief in the god of wealth, which has been passed down throughout Jiangnan to this day. For example, in Wuyuan, Jiangxi, the birthplace of the Wuxian faith, the small temple in Zhankeng Village in Jiangwan Town enshrines the "Five Road God", and the "Cai Temple" in Wugekeng in Changjing Village enshrines the "Wuxian God of Wealth". [36] The Five Rampant Beliefs that prevail along the Xu River in the Taihu Lake Basin are another form of existence after the confusion of the "Five Manifestations" of the true god and the "Five Links" of the evil god.
<h1>exegesis:</h1>
[1] [Song] Subliminal Friendship Repair: Xianchun Lin'an Zhi, Beijing: Beijing Library Publishing House, 2006 photocopy of Song Xianchun Lin'an Fu Inscription, volume 73 "Zhi • Ancestral Ancestral Shrine • WaiJun Xing Ancestral Hall" "Lingshun Temple" article, volume 76 "Zhi • Temple Guan II • Temple (in the city)" "Baoshan Yuan" article, volume 78 "Zhi • Temple View IV • Temple (outside the city)" "Rongguo Temple" article, volume 82 "Zhi • Temple View VIII" "Yuantong Zen Nunnery" article.
[2] Xianchun Lin'an Zhi, vol. 74, "Ancestral Shrines of the Four Counties", "Lin'an County" article.
[3] [Song] Qi Shuo and Chen Qi Qingxiu: "Chicheng Zhi", "Siku Compendium Bibliography Series • Shibu • 037", Beijing: Beijing Publishing House, 2010 photocopy of the Ming Hongzhi engraving, volume 31 "Youzheng Temple" article, pp. 31, 32.
[4] Yi Jianzhi Yizhi, vol. 17 "Xuanzhou Menglangzhong", pp. 327-328; Yi Jianzhi • Supplementary Zhi, vol. 15 "Li Wuqi Shi Shen" section, pp. 1692-1693; Yi Jianzhi • Sanzhi • Nongji, vol. 3 "Liu Shu Gandefa" article, pp. 1484-1486; Yi Jianzhi • Ding Zhi, vol. 19 "Jiangnan Muke" section, pp. 695-697; Yi Jianzhi • Sanzhi • Self Collection, vol. 8 "Wutong Ancestral Temple Drunken Man", page 1364; Yi Jianzhi • Sanzhi • Self-Collected", vol. 10 "Lin Liu Ju Dengke Dream" article, p. 1379.
[5] [Song] by Lu Yinglong: Idle Window encompasses different chronicles ("Preliminary Compilation of Series Integration"), Beijing: Zhonghua Bookstore, 1985 edition, p. 2.
[6] "Dahui Jing Ci Miao Le Tianzun Says the Five Bibles of Fude", Daozang 28, Beijing: Cultural Relics Publishing House, 1988, pp. 365-366.
[7] "The True Secret of Taishang Helping the Nation and Saving the People", Daozang 32, vol. 9, "Ghost Inspection in Prison", pp. 112, 112, vol. 10, "Dharma", p. 121. "The Purple Book Dafa of the High God Yu Yu Halal King", Daozang 28, vol. 4, p. 593; Vol. 5, p. 600. Ren Jiyu, editor-in-chief: Outline of Daozang, Beijing: China Social Sciences Press, 1995, pp. 960, p. 968.
[8] According to the "History of song", in the first month of the first year of Zhenghe (1111), "Zhao Kaifeng Province destroyed the 138th district of the shrine, moved its image into the temple and the temple, and still prohibited the military and civilians from erecting large and small ancestral temples." [Yuan] Detachment: History of the Song Dynasty, Beijing: Zhonghua Bookstore, 1977, vol. 105, Zhi Fifty-Eight, Li Ba, Ji Li, p. 2561.
[9] [Song] Hu Sheng, "After the Five Revealed Facts", [Ming] Cheng Minzheng: "Xin'an Literature", "Siku Compendium Bibliography Series • Collection , 147", Beijing: Beijing Publishing House, 2010 photocopy, volume 23, page 192.
[10] At present, there is no other evidence that the "Five Links" destroyed by Emperor Huizong in the first year of the Reign of the Northern Song Dynasty (1111) have a clear relationship with the Buddhist "Five Links". In the "Records of the Shao Ancestral Shrine" written by Li Qin in the early Northern Song Dynasty, the five gods originated from the ancient kings of the subjugated countries because of "extinction without queen" and "their ghosts have no return" and "ear to people", which is a kind of evil ghost. [Song] Li Xuan, "Records of the Shrine of Shao", in "Straight Talk about Mr. Li's Collected Writings", "Siku Compendium Bibliography Series • Collection • 263", Beijing: Beijing Publishing House, 2010 photocopy, volume 24, p. 418.
[11] [Song] Li Jingde, ed., Wang Xingxian, Zhuzi Language, Ghost Gods, Beijing: Zhonghua Bookstore, 1999, p. 53.
[12] [Song] Yao Kuan and Kong Fanli, Shaoxing and Zhilou, Xixi Cong, Beijing: Zhonghua Bookstore, 1993, p. 35.
[13] Yi Jian Zhi Peng Zhi, vol. 6, pp. 1098-1100.
[14] [Ming] Wang Jun, Wu Kuan, et al., Zhengde Gu Su Zhi, Chinese Local History Integration • 34 • Rare Books Fang Zhi Series, Nanjing: Phoenix Publishing House, 2014 photocopy, volume 27, pp. 392.
[15] Zhengde Gusu Zhi, vol. 40, p. 598.
[16] [Ming] Yao Zongyi Revised: "(Wanli) Private History of Changshu County", Peking University Library Rare Fang Zhi Series • 106, Beijing: National Library Press, 2013 photocopy, vol. 6, p. 547.
[17] [Ming] Zhao Jinxiu, Zhang Gonglu, Liu Xuchangdian School: Jiajing Jiangyin County Chronicle, Shanghai: Shanghai Ancient Books Publishing House, 2011, vol. 16, p. 295.
[18] [Ming] Tian Rucheng, ed., A Chronicle of The West Lake, Beijing: Oriental Publishing House, 2012, vol. 17, p. 220.
[19] [Ming] Tian Rucheng, Chen Zhiming, Zhiyu On a Tour of the West Lake, Beijing: Oriental Publishing House, 2012, vol. 26, p. 485.
[20] [Ming] Feng Menglong, ed., Qiugu School Point: "Cautionary Tales", Shanghai: Shanghai Ancient Books Publishing House, 2012, vol. 27, pp. 338-346.
[21] The Collection of Huai Xing Tang, p. 30, p. 629.
[22] [Ming] Guizhuang, edited by Zhonghua Bookstore Shanghai Editorial Office: Guizhuang Collection, Beijing: Zhonghua Bookstore, 1962, vol. 10, pp. 511-512.
[23] [Qing] Zhao Yi, Luan Baoqun, Lü Zongli School Point: "Yu Cong Kao", Shijiazhuang: Hebei People's Publishing House, 1990, vol. 35, p. 637.
[24] [Qing] Wei Yuan, "Imperial Dynasty Classics and Literature Compilation", edited by the Editorial Committee of Wei Yuan's Complete Works, He Changling's Collection: The Complete Works of Wei Yuan, vol. 16, vol. 68, p. 684.
[25] [Qing] Huang Benji, Huang Benji Collection, Changsha: Yuelu Book Society, 2009, vol. 2, vol. 17, p. 665.
[26] [Republic of China] Jiang Fengqing: Chronicle of Wuyuan County of the Republic of China, Inter-Republic of China, vol. 7, p. 25.
[27] Private Records of Changshu County (Wanli), vol. 6, p. 547.
[28] The Examination of the Yu Cong, vol. 35, p. 637.
[29] [Qing] Gu Lu: Qing Jialu, edited by Zhang Zhi, Chinese Terroir Series • 34, Yangzhou: Guangling Book Society, 2003 photocopy, vol. 1, p. 62.
[20] Li Jiarui, ed., Beiping Customs and Customs, Shanghai Literature and Art Publishing House, 1986, photocopy of the 26th Year of the Republic of China Commercial Press, p. 20.
[31] Qing Jia Lu, vol. 1, p. 62.
[32] [Qing] Hu Youchengxiu: Guangxu Guangdezhou Chronicle, Chinese Local History Integration• 42 • Anhui Fuxian Chronicle, Nanjing: Jiangsu Ancient Books Publishing House, 1998 photocopy, volume 13, page 215.
[33] [Qing] Ma Bu Toad Xiu: "Daoguang Huizhou Fu Zhi", "Chinese Local History Integration • 48 • Anhui Fu County Chronicle", Nanjing: Jiangsu Ancient Books Publishing House, 1998 photocopy, volume 32, page 250.
[34] Guangxu Guangdezhou Chronicle, vol. 13, p. 215.
[35] "Dumen Zayong • Paper Yuanbao", "Dumen Zayong • Wuxian Cai Temple": "Beiping Customs and Customs • When the Age", p. 20.
[36] Wang Zhenzhong, "Five Rampant", Reading, January 2017, p. 152.
(The author is a doctoral candidate in the Department of Philosophy, Nanjing University)
Production: Tong Daqing