Following the previous "Zhongmiao Style and Material Strategy", in order to help the renovation of the Zhongmiao Temple, there is a chance to explore the history of the Zhongmiao Temple in Chaohu Lake, and obtain the context of its vicissitudes and changes. This manuscript was issued to thank you for the nourishment of this water and soil, and to thank the temple temple abbot shi jie quanzhi help, zenzai!
—Preface to the new horizon of Zhongmiao Pedestrian Street
The great scenery of Chao Lake is in the Middle Temple
1. Overview of the Middle Temple
The middle temple is located on the north shore of Chao Lake, one of the five major freshwater lakes in China, built by the water, on the edge of the lake, a vulture red sandstone, the huge rock protrudes into the peninsula lake, the sudden stone flows, shaped like a flying phoenix; the temple is called the Phoenix Terrace, phoenix rock, its red moraine cinnabar, Hedi Biwa, carved beams and paintings, there is the illusion of stacked pavilions flying. The Middle Temple is a "provincial key cultural relics protection unit in Anhui Province" and a "provincial key temple", and the Mushan Island across the lake constitutes the "first scenic spot in the lake".
Zhongmiao Town, built in Han, was attached to the "Eastern Wu", which is named after the temple. Zhongmiao Town is adjacent to the north of the yanjiao, and is in the lake area, so the history is called "Heyi Lock Key, Wuyi Feng Shui Scenic Area". The Qing Dynasty used military relations between the two Huai, and the geographical value was outstanding, and Li Hongzhang's father and son jianhuai army set up a stronghold in the middle temple when suppressing the "twist army". According to Kangxi's Chronicle of Chao County, the Zhongmiao Temple is "ninety miles away from the county, ninety miles away from the county, so it is called the Middle Temple, which is the boundary of the Nest (Chao County) Fei (Hefei County), and the temple is in the Nest Boundary" (Qinglu Longteng, Yu Jueshi Compilation: "Chao County Chronicle" volume 14 "Ritual Chronicle • Temple", "Chao County Zhi Chao Lake Zhi", p. 204).
Zhongmiao Town is now known as Zhongmiao Subdistrict, located in the middle of Anhui Province, southeast of Hefei City and Chaohu City, 48 kilometers away from Hefei City and Chaohu City, west and Feixi County, south and Lujiang County are across the lake, north and Feidong County, now under the jurisdiction of Chaohu City, is the famous "town of fish and rice", but also the transportation hub of Chaohu Lake waters, in the process of the gradual integration of Hechao City, Zhongmiao is the link between Chaohu City and Hefei City in the economy, culture, tourism, fishery, shipping and other aspects; more because of its rich natural resources, Traditional religious sacrifices and thick cultural resources have great charm in the tourism around Chao Lake.
The middle temple is majestic
2. The process of building temples in the middle of the ages
According to the consultation, there are currently two books in the Chaohu Temple Chronicle in Anhui, and the poems of the Zhongmiao Dynasty contained in the middle temple are the basic documents for the study of the temple: First, the Qing Guangxu "Chaohu Temple Chronicle". During the Qing Guangxu period, Wu Nengcheng's "Records of the Temple in Chaohu Lake", in no separate volumes, wooden movable type prints, is now in the Nanjing Library and fudan university library; the "General Catalogue of Ancient Chinese Books • History Department" believes that Guangxu's "Chaohu Temple Chronicle" is a volume, which was engraved in the fourteenth year of Qing Guangxu (1888), and was actually engraved in the fifteenth year of Guangxu (1889). The second is the Republic of China's "Anhui Chaohu Temple Chronicle", the Republic of China Li Xinkong continued to revise the "Anhui Chaohu Temple Chronicle", not divided into volumes, published in the twelfth year of the Republic of China (1923), sparse circulation, for the Zhejiang Library treasures. In 1984, the Chaohu Municipal Library asked Liu Shenxu and others to copy it by hand, and this manuscript was later photocopied and published, and it was included in the "Chinese Taoist Guanzhi Series" and "Chinese Local History Integration • Temple Guanzhi Album".
There is also the "Chaohu Chronicle" compiled and written during the Qing Guangxu period. During the Guangxu period of the Qing Dynasty, Li Enshou compiled the "Chronicle of Chaohu" in two volumes, which was a special chronicle of Chaohu Lake. The Andrew Provincial Library houses a microfilm of its unpublished manuscripts. In December 1978, the Chao County Library recorded and mimeographed this manuscript. In 2007, the Local History Office of Juchao District of Chaohu City published Guangxu's "Chaohu Chronicle" based on the manuscript. Because the Lake Chronicle is re-written from the Middle Temple Temple Chronicle and is closely related to the Middle Temple, it has important historical value for the study of the Middle Temple.
In 1989, the Chaohu Chronicle compiled by the Chaohu Chronicle Compilation Committee classified the Middle Temple as a category of places of interest and historical sites, and briefly introduced the temples, history, and temple fairs of the Middle Temple. In 1992, the Anhui Provincial Religious Bureau compiled the "Anhui Provincial Religious Chronicle" and recorded that from 1934 to 1936, there were 6 Taoist monks in the Middle Temple, belonging to the Quanzhen sect. In 2008, the Chaohu Municipal Bureau of Ethnic and Religious Affairs compiled the "Religious Chronicle of Juchao District (239-2007)", which recorded many folklore about the Middle Temple, such as "Bixia Yuanjun", "Goddess Night Patrol of the Lake, Red Light Illuminating the Bow", etc.
The nearby Li Kenong's former residence is worth admiring
Li Kenong's former residence
1. The founding date of the Middle Temple
The "Middle Temple" of Chaohu Lake is said to have been built in the Han Dynasty, and is said to have been built between Han Chiwu (August 238 to April 251), but there is still a lack of historical evidence. The middle temple was originally built for the worship of the lake god Jiao Yao, then the Taoist Temple, and the Later Chang Buddhist Temple.
Since the beginning of the Han Dynasty, the concept of "Shinto religion" has begun to spread, the official yuezhen Haidu sacrifice system has gradually taken shape, various temples have been extensively established, and temples dedicated to lake gods have appeared in many places. Chao Lake is vast, known as Juze, the local people have a sense of awe for the lake god, so they built a temple on the north shore of Chao Lake to erect a temple, which is a temple in Chao Lake. In the temple, the main ancestor was Jiao Yao, and later the main ancestor was Bixia Yuanjun. Jiao Yao is said to be the god of Chaohu Lake, and his legends and deeds are widely circulated on the shores of Chaohu Lake. Bixia Yuanjun is a Taoist goddess named by the Taoist Taishan Jade Girl, also known as the Lady of Taishan, the Lady of Taishan, the Heavenly Immortal Jade Girl, and so on.
Qing Guangxu's "Chronicle of the Temple in Chaohu" states that the Middle Temple was "created in the Han Dynasty, with two Jin, Tang, Song, Yuan, and Ming dynasties, and repeated repairs. (Qing Yuan Liushun: "Preface to the Inscription of the Temple in Chaohu lake and the inscription of the poem", Qing Wu Nengcheng: "The History of the Temple in Chaohu", pp. 1-2). Chaohu Lake belonged to the Huainan Kingdom during the Han Dynasty, and the "Zhuannanzi" has clouds: "The capital of Fu Liyang is a lake overnight." (Written by Liu Wendian, Feng Yi and Qiao Huadian: "The Collected Interpretations of Zhunnan Honglie", vol. 2, "Qi Zhenxun", Zhonghua Bookstore, 1985, p. 76) Liyang is the name of Huainan County, and its land is sunk into a lake, which has been mythologically colored in later generations. According to the Northern Song Dynasty's "Taiping Huanyu Chronicle", the ancient nest land, one night fell into chao lake, the city fell into the lake, Dujiao Yao climbed the mountain to avoid, people thought she was a "witch concubine", and later built a temple to worship, was worshipped as a lake god.
Qing Guangxu's "Chronicle of Chaohu" records that during the Jin Dynasty, there was a temple of saint concubines built on Mount Mu, which was dedicated to Jiao Yao. There are many temples dedicated to Jiao Yao in the Chaohu area, and the Middle Temple is one of them, so in the Ming Dynasty, Chao County Ling Wang Jiaying said that "the system of the Middle Temple, based on the Han Dynasty, has a long history" (Ming Wang Jiaying: "Monument to the Sleeping Palace", Qing Wu Nengcheng Series: "Chaohu Temple Chronicle", p. 19).
Li Enshou compiled Guangxu's "Chaohu Zhi" with clouds: "Shengfei Temple, according to the Middle Temple, a Taimu Temple, the first year of the Tang Dynasty (889), Xing Zhanyi has "Luzhou Reconstruction of Taimu Temple" see "Youdi Monument". In the second year of the Southern Tang Dynasty (944), the Desheng Army Jiedushi Envoy, the Governor of Luzhou, and the Luzhou Assassin Zhou Yi were rebuilt and erected in the temple. "Fu Zhi" Tang Luo has hidden poems. (Qing Li Enqiu Compilation: Chaohu Zhi, vol. 1, "Ancestral Hall", Chaoxian Zhichao Lake Chronicle, p. 495) According to the "Records of The Monument of Youdi", Li Enshou believes that the Taimu Temple contained in the above two records refers to the temple in Chaohu Lake. However, the "Records of the Reconstruction of the Taimu Temple in Luzhou" is "written by Xing Shiyi in the first year of the Tang Dynasty (889), and believes that the Taimu Temple of Chaohu Lake is "now known as the Chaohu Temple"; Zhang Zhen's "Records of the Reconstruction of the Taimu Temple of Chaohu in the Southern Tang Dynasty" "Baoda Was established in the third year (945) and is now in the Chaohu Temple" (written by King Xiang of the Song Dynasty: "The Catalogue of the Monument of the Youdi Monument", vol. 2, "The Monument of Luzhou Prefecture", the "Jingyin WenyuanGe Siku Quanshu", vol. 682, 1984, p. 539). According to these two records, it can only mean that Jiao Yao was already built a temple at that time, but it is not specified what temple this Chaohu Taimu Temple is, and it cannot be asserted that Xing Shiyi and Zhang Zhen were written for the Middle Temple. Guangxu's "Chronicle of Chaohu Lake" also records that there is a Taimu Temple on the lonely mountain of Chaohu Lake (Qing Li Enshou Compilation: "Chaohu Zhi" volume 1 "Landscape", "Chaoxian Zhichao Lake Chronicle", p. 492). Therefore, it cannot be considered that the Taimu Temple in the above two notes is the Middle Temple. Qing Zhao Shaozu's "Anhui Jinshiluo" records: "Tang Luzhou rebuilt Chaohu Taimu Temple Record, the first year of the Dragon Age, the punishment zhan Yi written, in Chao County, You. "Southern Tang Dynasty Rebuilding Chao lake Taimu Temple", bao da second year, in Chao County, You. (Qing Zhao Shaozu, anhui jinshiluo, vol. 6, Luzhoufu, continued to repair the Siku Quanshu, vol. 912, p. 262). When Zhao Shaozu (1752-1833) wrote it, the two notes made by Xing Shiyi and Zhang Zhen did not exist, nor did they have enough evidence.
In summary, the theory that the Middle Temple was founded in the Han Dynasty originates from the legend of Jiao Yao, when people according to the "Huainan Zi" described that the capital of Liyang fell into a lake, evolved the legend of Jiao Yao foreknowledge the future, climbed the Mountain to avoid danger, and gradually deified Jiao Yao and enshrined it as the god of Chao Lake, and the Middle Temple was dedicated to Jiao Yao at the beginning of its establishment. Because various historical records sometimes confuse the Shengfei Temple on The Mountain and the Middle Temple on the peninsula, although many people in the Ming and Qing Dynasties believe that the Middle Temple was founded in the Han Dynasty, there are many doubts in the academic circles, and more historical materials are needed to support it.
In 2020, the Middle Temple, which was besieged by floods, entered more than 1 meter of water in the peninsula's houses
2. Middle temple in the Tang, Song and Yuan dynasties
In the first year of the Later Tang Dynasty (889), Xing Zhanyi had a record of clouds: "Mandarin tile hollow, rainbow beam shape, Miaozhen tumu, meiji Danqing" (Xing Zhanyi's "Reconstruction of Chaohu Taimu Temple" see "Monument of Youdi"). In the second year of the Southern Tang Dynasty (944 AD), the Taoist priest Lü Ming restored the Taimu Temple, a total of 6 rows of 24 rooms, and the statue of Taimu deity with "peachy face and green eyebrows" was "standing in the treasure room and listed in the altar of incense". Zhang Zhen, a native of Hefei in the late Tang Dynasty, saved the "Records of the Reconstruction of the Chaohu Taimu Temple in the Later Tang Dynasty", which was written in the second year of the Southern Tang Dynasty (944), which records that the entire temple was "like a picture, Mo Buliang horizontal butterfly, tile stacked Mandarin duck, Danyang will do his best to fight Yan, carved barrels and carved eaves Dou Yao" (Zhang Zhen", "Later Tang Reconstruction of Chaohu Taimu Temple"). In the second year of the Southern Tang Dynasty (944), the Desheng Army Jiedushi, the governor of Luzhou, and the Luzhou Assassin Zhou Yi were rebuilt, and the monument was erected in the temple.
Tang Luo has a poetry cloud:
"Lintang ancient temple is a god, embroidered flowers look like color." In order to come here one by one, the clouds did not return to heaven because of the twilight rain. Eyebrows are divided into the first moon lake, and the incense is scattered in the wind and bamboo smoke. Borrowing the Yi people about the sinking of water, it has been thousands of years in the Qin and Han Dynasties. (Written by Wang Xiang of song: Jisheng of Youdi, vol. 45, Luzhou, vol. II, Zhonghua Bookstore, 2003, pp. 1849-1850).
Luo Yin (833-909), courtesy name Zhaozhi, was a native of Xincheng (present-day Fuyang County, Zhejiang Province), whose original name was Heng, and who traveled throughout Shaanxi, Sichuan, Jiangxi, Hubei, Anhui and other places. Luo Yin's poem describes the Temple of the Holy Grandmother on Mount Mu, not the Middle Temple. The Southern Song Dynasty Wang Xiangzhi's "Youdi Jisheng" called this poem "Luo Yin's Chaohu Sacred Temple", and the Southern Song Dynasty's "Fang Yousheng" also believed that the poem was titled the Temple of Mushan.
Whether the above Tang Dynasty accounts refer to the Taimu Temple of Mt. Mushan or the Middle Temple remains to be examined.
According to historical estimates, the folk religious activities in the chaohu temple had a large scale in the Song Dynasty. The Song Dynasty Jiang Kui's "ManJiang Hong" is a green poem he wrote to welcome the lake god Jiao Yao when he passed by Chao Lake by boat. Jiang Kui (1154-1221), also known as Yao Zhang, also known as Baishi Daoren, was a native of Poyang, Raozhou (present-day Poyang County, Jiangxi Province). His father, Jiang Xi, was the county magistrate of Hanyang County, Hubei Province. Jiang Kui was young with his father in Hanyang, repeatedly tried, never made a difference, and traveled to the rivers and lakes all his life, relying on selling words and friends to help him. After his father's death, Jiang Kui lived in Huzhou, Yangzhou, Hangzhou and other places in Zhejiang, and traveled between Jianghuai and Huaibei many times. During this period, Jiang Kui had a lot of contacts with Fan Chengda, visiting Hefei between the fourteenth year of the Southern Song Dynasty (1187) and the second year of Shaoxi (1191). Jiang Kui's "ManJiang Hong" was written in the second year of the Southern Song Dynasty (1191), and the word cloud:
Because of the panchao lake, I heard the sound of drums on the far shore. Ask the Boat Master, Yun: The inhabitants of this lake god Mu Shouya. Yu Yin Wish: Get a wind path to the nest, and send the Divine Comedy with the peaceful rhyme of the river red. Words, wind and pen, instantly. ...... The book is written in green and sinks into the white waves. Xinhai is also obscure. It is the month of June, and it is under the temple, because the carved pillar is between them. There are guests from Ju Chaoyun: the scholar is a shrine, and he can sing this word. According to Cao Cao to Shukou, Sun Quan's testament said: Chunshui Fangsheng, Gong should go quickly. Cao Yue: Sun Quan does not deceive orphans. Naiche army also. The mouth of the shu is close to dongguan, and the rivers and lakes are in and out. To give birth to the spring water, there will be a master, so it is credited to Yao Yun:
When the Immortal Lady came, she was looking at it, and it was a thousand acres of green mountains. The flag is in full swing, the clouds are falling, and the mountain is in front of the covenant. The order rides the dragon gold as a yoke, and the crown is subordinate to Zhu Diyu. Towards the night, the wind is quiet, smell the ring. Magic, try to see. Lay down the huai right, block the south of the river. Send six thunderbolts, don't guard Dongguan. But laughed at the hero's lack of good hands, a pen of spring water to go Cao Concealment. And how do you know, people in the Little Red Chamber, between the shadows.
(Song Jiangkuo: "Songs of the White Stone Daoists", vol. 3 "Manjiang Hong", "Jingyin Wenyuange Siku Quanshu", vol. 1488, 1986, p. 287)
It can be seen from the words that during the first month, the people of Chaohu Lake sacrifice Jiao Yao, greet the lake god, blow the flute and play the drum, the momentum is huge, and the boats can be heard. As a famous lyricist of the Song Dynasty, Jiang Kui composed lyrics for the god of the lake, carved on the ancestral pillar, and was widely sung by the local people. Guangxu's "Chaohu Zhongmiao Zhi" refers to Jiang's "Manjiang Hong" as "Chaohu Zhongmiao Greeting God and Sending Divine Comedy", which has the Huang Yu Book of the Sixty Years (1795) of the Qianlong Dynasty, and later re-engraved by Li Jun, Li Bangxin and Li Banghuan of Chao County in the twenty-third year of Jiaqing (1818). The ancestral pillar mentioned in Jiang Fu's words should be a middle temple building.
The name "Middle Temple" has been clearly recorded in the literature in the Yuan Dynasty, and the Middle Temple was added again during the Great Virtue period of the Yuan Dynasty, and the temple base circle was arched into a bridge, called "Aobei Cave", and a temple was built on the cave. In the third year of Taiding in the Yuan Dynasty (1326), Wei Yuli wrote in an inscription:
The Temple of Our Lady of Chaohu Lake has been revered for generations, and its origin is still complete. Boats come and go, and there is a prayer. Yanyou Bingchen (1316), Zhongtai Zhaomo, Yidu Yu Junqin, Shi Pei Huaixi, FengQin across the lake, the god Huili Shi, in order to give the "Song of greeting the gods" two chapters, the book is in the temple. Taiding Bingyin (1326), Liu Junhong of Huichuan, because of his public passing, saw that his inkblot would be attributed to the smoke, felt sorry, so he donated money, and cheng zonglian pigeon in Hefei County carved a stone, using an immortal cloud. (Yuan Wei Yuli: Inscription, Qing Wu Nengcheng: Chronicle of the Temple in Chaohu Lake, pp. 16-17)
After the inscription, yu Qin's "Song of Greeting the Gods at Chaohu Lake" and "Song of Sending Gods" are also recorded. Yu Qin was a famous Han literati of the Yuan Dynasty, and Wei Yuli was a contemporary ethnic minority literati. According to the inscription, the temple in the Yuan Dynasty is mainly dedicated to Jiao Yao, also known as the "Virgin", which is regarded as the god of Chaohu Lake. Another example is the "Monument to the Temple of the Divine Mother of Chaohu" recorded in the "Record of Respecting the Countryside" compiled by Wu Shidao in the Yuan Dynasty:
The Temple Around the Lake is not countable, and Mo Sheng is in the Middle Temple. Huge stones are hollowed out, the water is fighting and the embankment, the temple is magnificent, the pillars are abrupt, the gold and blue are impressive, and the danger is out of the Xiaohan. (Yuan Wu Shi Dao Series: "Jingxiang Record", vol. 10 "Chaohu Shenmu Temple Stele", Jingyin Wenyuange Siku Quanshu, vol. 451, 1984, p. 363)
Wu Shidao (1283-1344), a famous scholar of the Yuan Dynasty, was a native of Wuzhou (present-day Zhejiang Province). While inheriting the Zhu Xue of the Fourth Master of Beishan, he also paid attention to the study of history and literature. In the second to third years of the Yuan Dynasty, it was compiled into the "Record of Respecting the Countryside". The "Chaohu Divine Mother" in the inscription is Jiao Yao, and the Chaohu Divine Mother Temple should refer to the Middle Temple. The Middle Temple is built on the peninsula formed by the red sand rocks on the north shore of Chao Lake, steep water and embankment, the main hall, the gate courtyard is solemn and majestic, the pillars are towering, the golden splendor is brilliant, there is a high cloud of the momentum, is one of the temples dedicated to Jiao Yao on the shore of Chao Lake, and other separate small temples also have Xikou Temple, Dongkou Temple and so on.
In addition, according to Ming Longqing's "Luzhou FuZhi", "The Middle Temple is on the north bank of Chao Lake, the place name is Phoenix Terrace, the Middle Temple was first built by Yuan Dade, and the Zhengde Nian was rebuilt, and the floor stands tall, which is a huge view of the county." (Reprinted from The Qing Dynasty Li Enshou Compilation: "Chaohu Zhi", vol. 1 "Jianzhi", "Chaoxian Zhi Chaohu Zhi", p. 490) Kangxi's "Chaoxian Zhi" also records that the Middle Temple is "Yuan Dadejian Jian". After the construction of the Yuan Dynasty, the temple of the Middle Temple can be described as spectacular, and the scale of the building has expanded on the basis of the Song Dynasty ancestral hall.
According to the historical data, the general plan of the Temple in The Middle Temple of the Yuan Dynasty should be composed of mountain gates, floors and auxiliary rooms, etc., which has formed a large scale, and at that time, the ancestral hall was still mainly dedicated to the lake god Jiao Yao.
There have been many big people in the nearby Liujia village, which is the interior view of the Wu Family Garden
3. The Middle Temple of the Ming Dynasty
The Ming Dynasty was an important period in the development of the Middle Temple. During this period, the Middle Temple was enfeoffed, and according to Guangxu's "Chronicle of the Temple in Chaohu", the Middle Temple was "sealed in the second year of Hongwu (1367)" (Qing Gong Dingzi: "Rebuilding the Main Building of the Middle Temple", Qing Wu Nengcheng: "Chaohu Temple Chronicle", p. 23)
After being enthroned, the Middle Temple was supported by local officials, and the scale expanded, and the Taoist goddess Bixia Yuanjun, who was invited by the Taoist priests of the Middle Temple, became increasingly popular in the Ming Dynasty, and gradually replaced Jiao Yao as the main god of the Middle Temple, and the Taoist court of the Middle Temple gradually grew.
In the middle and late Ming Dynasty, due to the support of local officials and the efforts of Taoist priests, the temple was restored and built many times. According to Guangxu's "Records of the Relics of the Three Taishou" in guangxu's "Records of the Temples in Chaohu", "There are middle temples in wuli, and the temple of Gai Bixia Yuanjun is also." On the same day, since its creation and completion, and the re-establishment of Fu Zhongye, it is due to the Taishou of this county, one is known as the Dragon Gong Gong Zhen, one is gao Gong Zhen Yan, and the other is Wu Gong Gong Yun Sheng. (Qing Wu Nengcheng: "Chaohu Temple Chronicles and The Relics of the Three Taishou", p. 13)
The "Taishou of This County" mentioned in the text indicates the three prefects of Luzhou Prefecture from the middle and late Qing Dynasty to the early Qing Dynasty, namely Long Yan, Gao Yan, and Wu Yunsheng.
Long Zhen zi Kong Xi, a native of You County (present-day Zhuzhou City, Hunan Province), lived in the middle and late Ming Dynasty, served as the prefect of Luzhou during the ming and jiajing years, had political achievements, and valued people's livelihood, "Jiajing Yanwei (1523), great drought, kai, congee, and ping, built Huimin Cang, Zhen Zhun Lou, through force to provide food, lived tens of thousands of people, Dao deceased set up Yizuka fistula" (淸沈葆桢, etc., "Guangxu Rebuilt Anhui Tongzhi" vol. 146 "Official Zhi • Famous Eunuch", "Continuation of the Four Libraries", vol. 652, p. 740), Support Dingxin Middle Temple. Gao Yan's life is unknown, but he was born in the late Ming and early Qing dynasties. Wu Yunsheng, according to Guangxu's "Reconstruction of An Wei Tongzhi", zi Binting, a native of Fengtian Prefecture (now part of Shenyang, Liaoning Province), was transferred to the prefect of Luzhou in the ninth year of Shunzhi (1652), and "widowhood was provincial punishment, and the people were favored by him" (淸沈葆桢等修, He Shaoji et al.: Guangxu Rebuilt Anhui Tongzhi, vol. 146, "Official Zhi • Famous Eunuch", "Continuation of the Four Libraries", vol. 652, p. 742), contributed to the restoration and reconstruction of the Middle Temple.
From the Ming To the beginning of the Qing Dynasty, the three luzhou governors Long Nuo, Gao Yan and Wu Yunsheng made contributions to the Xingfu Temple, and the achievements of the civil administration were passed down, and people made statues to commemorate them, which is the "Three Taishou Ancestral Hall" enshrined in the temple today.
Kangxi's "Chronicle of Chaoxian County" records that the Zhongmiao Temple was "newly rebuilt at the end of Zhengde, filled with holes into bridges, crossed the bridge arch hall, flew over the wall, won in the lake, and begged for spirits from near and far" (淸陸龙腾, Yu Jueshi Compilation: "Chronicle of ChaoXian County", vol. 14 "Ritual Zhi • Temple", "Chaoxian Zhichao Lake Chronicle, p. 204). In the sixteenth year of Zhengde (1521), the abbot Monk Meng Luming built the "Chaohu Phoenix Treasure Hall" (Ming Zhang Hanqing: "Dingxin Fengxian Bridge Stele", Qing Wu Nengcheng: "Chaohu Temple Chronicle", p. 18).
In the second year of Jiajing (1523), Ding Jun, a large clan of Luzhou Prefecture (luzhou fu in present-day Hefei, Anhui Province), Dingxin FengxianQiao, "Ding Jun, originally a Wang clan, has been a noble family for generations, and has a simple nature, and does good deeds and charity." Yu WeiChun said that the heavenly immortals saw the bridge collapse, that is, spitting out the flowers, donating their own funds, ordering the work of Ding jian, and also benefiting the convenience of the gods and people" (Ming Zhang Hanqing: "Dingxin Fengxian Bridge Stele", Qing Wu Nengcheng Series: "Chaohu Temple Chronicle", p. 18). Ding Du is a man of good charity, believes in Bixia Yuanjun, and when he sees the Fengxian Bridge collapse, he donates money and lets the craftsmen repair it. Forty years after Jiajing (1561), the "Zhiyi Makeup Building" (Qing Gong Dingzi: "Rebuilding the Main Building of the Middle Temple", (Qing) Wu Nengcheng: "Chaohu Zhongmiao Zhi", p. 23), built the dressing building. In the twenty-sixth year of the Wanli Calendar (1598), Hefei County Order prayed to Bixia Yuanjun and donated 300 gold to build the Middle Temple, which also benefited from the fundraising of Lord Zheng Wei of Daotu. In the thirty-third year of the Wanli Dynasty (1602), the people donated to build the Zhongmiao Temple, "Jin Keguang, etc., restored the Immortal Palace of the Sleeping Room" (Ming Wang Jiaying: "Monument to the Sleeping Palace", (Qing) Wu Nengcheng: "Chaohu Temple Chronicle", p. 19). With the support of local officials and the painstaking recruitment of Daoist priests in the Middle Temple, the Temple of the Middle Temple in the Ming Dynasty was newly built, and the system was multiplied, and the buildings found in the records include the Phoenix Treasure Hall, the Fengxian Bridge, the Sleeping Palace, the Beamless Hall, the Comb Mu Lou, and the Ao Dai.
In the last years of the Ming Dynasty, the imperial court was troubled internally and externally, including the rebellion of Li Zicheng and Zhang Xianzhong, and the rise of the Manchu regime outside. Against the backdrop of the turbulent times, the Temple was also destroyed by the fighting. According to Guangxu's "Chronicle of the Temple in Chaohu Lake", "the cultivation of Chongzhen Yihai is also shocking" (Qing Gong Dingxiao: "Rebuilding the Main Building of the Middle Temple", Qing Wu Nengcheng Compilation: "Chaohu Temple Chronicle", p. 23), Chongzhen Yihai is chongzhen in the eighth year (1635), and the construction of the middle temple has been affected by the war. Kangxi's "Chronicle of Chaoxian County" records that "in the fifteenth year of Chongzhen (1642), Kou burned the Wuliang Hall and the Dressing Building, and the residents gathered money to rebuild the bungalows all the way" (Qinglu Longteng and Yu Jueshi Compilation: "Chaoxian Chronicle" volume 14 "Ritual Chronicle • Temple", "Chaoxian Zhichao Lake Chronicle", p. 204), in the last year of Chongzhen, the Middle Temple was destroyed due to war, and the Liangless Hall and the Dressing Building were burned down.
On the island of Mt. Mushan, overlooking the Temple
4. Middle temples during the Qing Dynasty and the Republic of China
The Middle Temple did not fall silent because of the demise of the Ming Dynasty. In the Qing Dynasty, the middle temple was continuously restored and repaired. At the end of the Qing Dynasty, because of the special social background, the scale of the temple was more victorious than that of the Ming Dynasty, when the temple had "Jie Ge, there was a worship hall, there was a pavilion, there was a fence", and the bixia Yuanjun faith was still prosperous.
In the early Qing Dynasty and the middle Qing Dynasty, the construction of chinese temples and temples was mainly restored. At the end of the Ming Dynasty, the war and chaos caused the Zhongmiao building to suffer a devastating blow, although the local people donated funds to rebuild the Zhongmiao Temple, but due to the limited population strength, only bungalows were restored. Since then, it has been gradually expanded through the multi-party fundraising of Daoist priests in the middle temple. On new Year's Day of the seventh year of Ran Shunzhi (1650), the Middle Temple was on fire again, and Gong Dingzi of the Qing Dynasty described the fire on that day, saying: "On the day of the fire, the fire is on and down, the wind is in it, and the city around the temple is not enough to give, and there is nothing to see." (Qing Gong Dingzi: "Rebuilding the Main Building of the Middle Temple", Qing Wu Nengcheng: "Chaohu Zhongmiao Chronicle", p. 25) In this fire, the main building of the Middle Temple was burned, and many calligraphy and paintings were burned, and only the statue of Bixia Yuanjun was unhindered.
The Daoist monks of the Middle Temple decided to rebuild the Middle Temple, and in order to facilitate the fundraising, they asked Gong Dingzi to write "Rebuilding the Main Building of the Middle Temple," which describes the longevity of the temple and the spirituality of bixia Yuanjun, and calls on the people to donate funds: "The project is the most outstanding, and the parents of the gongzu of the Xian County, and the comrades who are kind and confident, who are willing to go near and far, who are rich and prosperous, and who donate money to start." (Qing Gong Dingxiao: "Rebuilding the Main Building of the Middle Temple", Qing Wu Nengcheng: "Chaohu Zhongmiao Chronicle", pp. 25-26) In addition to Gong Dingxiao, Li Wei, who called himself "Chaoxia Mountain Tree," also described the efforts made by the abbot of the Zhongmiao Temple to repair the temple in "Raising and Repairing the Temple in Chao lake": "The temple wishes Yang Chengjunbo, who not only settles in the nest, but also walks with whiskers, and eats and sleeps in the wind." (Qing Li Xuan's "Raising the Temple in Chaohu Lake", Qing Wu Nengcheng Compilation: "Chaohu Temple Chronicle", p. 28) In the fourth year of the Kangxi Dynasty (1665), the Middle Temple was rebuilt and the temple was rebuilt, and this construction benefited from the fundraising of the Taoist priest Zhang Qingchen, although it was not perfect, but there are inscriptions in existence, and there is now the "Preface to the Restoration of the Temple Tower And Hall Stele" written by Gong Dingzi. More than ten years later, the Taoists of the Middle Temple felt that the temple had fallen into disrepair, and in the 20th year of the Kangxi Dynasty (1682), they launched another fundraising. Li Tianfu was invited to compose "The Temple in the Cultivation of the Temple", which compared the Chaohu Temple with the Taishan Temple, describing the spirituality of Bixia Yuanjun, saying that "the famous mountain is the height of the Taidai, and the divine water is the show of the holy lake" (Qing Li Tianfu: "The Temple In the Cultivation", Qing Wu Nengcheng: "Chaohu Temple Chronicle", p. 32). The construction was mainly presided over by Zhang Qingchen's apprentices, and it was not completed until the twenty-fourth year of the Kangxi Dynasty (1685). In the fifteenth year of Qianlong (1750), Xie Heyu, the abbot of the Middle Temple, "did not fear the work of danger and distance, and raised hundreds of miles" (Qing Wang Yingxuan's "Raising and Repairing the Temple in Chaohu Lake", Qing Wu Nengcheng Compilation: "Records of the Temple in Chaohu", pp. 38-39), also made a great contribution to the construction of the Middle Temple.
In the late Qing Dynasty, social turmoil was unstable, and the Middle Temple was repeatedly hit by fires and military disasters: "Daoguang met Zhu Rong in the twenty-eighth year, Xianfeng was burned by soldiers four years later, Tongzhi was burned again in the tenth year, and there was no survivor on the floor." (Qing Zhang Chenhu and Wang Shoukui carved "Records of the Rebuilding of the Middle Temple", Qing Wu Nengcheng: "Chaohu Temple Chronicle", p. 45) Under the destruction of fire and war, the Middle Temple Temple was once deserted. In the ninth year of Guangxu (1883), the local squires discussed rebuilding the middle temple, but the cost of restoration was huge, and it was not easy to restore the old system. Therefore, the temple chronicle was rebuilt, and the temple was preserved in the existence of the temple history, in order to "meet the famous Gong Juqing, send kindness to donate money to rebuild, so that the temple looks as before" (Qing Yuan Shaocong: "Records of rebuilding the temple", Qing Wu Nengcheng: "Chaohu Temple Chronicle", p. 47). In the thirteenth year of Guangxu (1887), Wu Nengcheng, who was then the abbot of the Middle Temple, initiated the construction of the Middle Temple. The fundraising was completed with the help of the Li Hongzhang family. According to Wu Nengcheng's Guangxu "Chronicle of the Temple in Chaohu Lake", "During the Tongzhi period, Li Juexiangping twisted his hair and twisted his own rebellion, took a leave of absence to return to his hometown to repair and raise funds, and after passing through the Middle Temple, he rebuilt it in the face" (Qing Wu Nengcheng Compilation: "Chaohu Temple Chronicle", p. 12), Li Hongzhang already had the idea of rebuilding the Middle Temple during the Tongzhi period. In the thirteenth year of Guangxu (1887), at the request of the abbot Wu Nengcheng, Li Hongzhang's nephew Li Tianyu wrote the "Raising and Rebuilding of the Sacred Ancestral Shrine of the Temple in Chaohu Lake" for the Middle Temple, helping it to raise and rebuild. In the fifteenth year of Guangxu (1889), local officials proposed that the Middle Temple be included in the construction project together with the Huaijun Zhaozhong Ancestral Hall.
The martyr Cai Yongxiang, who died to defend the Qiantang River Bridge, has his memorial in Hangzhou, and his home is here
In the eighteenth year of Guangxu (1902), Li Hongzhang went to the imperial court and was approved to build. According to the 1989 "Chaohu Chronicle", the construction of the front, middle and rear three halls, there are more than 70 rooms, "the rear hall of the scripture cabinet three floors, the window open eight sides, four corners of the cornice, the corner of the bell" (Chaohu Chronicle Compilation Committee editor: "Chaohu Zhi", Huangshan Book Society, 1989, p. 112). Thanks to the support of the Li Hongzhang family, the Middle Temple has grown new and stronger than before.
The Republic of China Daoist monks recruited monks and monks to settle in. During the Republic of China period, the construction of the Middle Temple mainly relied on the fundraising of the abbot Li Chengdan and his disciples. Li Chengdan, a native of Hejian County (now part of Hejian City, Hebei Province), was the abbot of the Middle Temple in the third year of the Qing Dynasty (1911), with the disciples Li Xinkong and Gao Xinzhong and Sun Hu Chongshun. Li Chengdan was proficient in medical science, and in the fifth year of the Republic of China (1916), he began to rebuild the Middle Temple with more than 200 gold from the usual medical expenses, plus the fundraising of his apprentices. Construction was halted due to insufficient funds. Li Xinkong, the Taoist name "Zhonghe Daoist", took over as the abbot of the Middle Temple after Li Chengdan, continued to raise hundreds of cake gold, and in the tenth year of the Republic of China (1921), the front and rear halls were renovated, "the two halls before and after the palace are all renewed". According to the 1989 Chaohu Chronicle, in the 37th year of the Republic of China (1948), the apse of the Middle Temple was destroyed by fire, and only the front hall, the middle hall and the box room remained.
The Temple of the Middle Temple has been repeatedly destroyed in the course of historical changes, and the Taoists of the Temple have played a key role in the construction process. Unfortunately, there are no special records of the Daoist groups in the two surviving "Records of the Middle Temple", only some deeds scattered in the poems and inscriptions:
Ming Dynasty Meng Lüming Abbot Zhengde sixteen years (1521) built the "Chaohu Fenghuang Treasure Hall; Jiajing SECOND Year (1523) Ding xinfeng Xianqiao;
Ming Dynasty Zheng Weijue Unknown Wanli Thirty Years (1602) To build the Middle Temple "Sleeping Palace;
Qing Dynasty Zhang Qingcheng Unknown Kangxi four years (1665) to rebuild the middle temple;
Qing Dynasty Xie Heyi Abbot Qianlong fifteen years (1750) to rebuild the Middle Temple, Qianlong Abbot twenty-six years (1761) engraved "Chaohu Temple Chronicle and Inscription Poems";
Qing Dynasty Wu Nengcheng Abbot Guangxu thirteen years (1887) to raise the middle temple, Guangxu fifteen years (1889) engraved "Chaohu Temple Chronicle";
Republic of China Li Chengdan Abbot In the fifth year of the Republic of China (1916), the Middle Temple was rebuilt;
Li Xinkong, abbot of the Republic of China, in the tenth year of the Republic of China (1921), recruited the front and rear halls of the Middle Temple, and continued to repair the "Anhui Chaohu Temple Chronicle" in the twelfth year of the Republic of China (1923);
According to the "Religious Chronicle of Juchao District", during the investigation in the twenty-fifth year of the Republic of China (1936), "the sects of Taoism in Chao County were divided into one or two sects of Quanzhen and Zheng. The Quanzhen sect has the Zhongmiao Temple, the Purple Microscope, the NanshengGong, the DongshengGong, the Xishenggong, the Beishenggong, etc., and the Zhengyi sect has the City God Temple, the Nanyue Temple, the Dongyue Temple, etc." (Chaohu Juchao District Ethnic and Religious Bureau, ed.: "Juchao District Religious History (239-2007)", Huangshan Book Society, 2008, p. 84), from which it is known that the Taoists of the Zhongmiao Temple belong to the Quanzhen Sect. In the late Republic of China, the Chaohu Temple was inhabited by Buddhist monks and became a place for Buddhist activities.
Chao Lake in the temple overlooking the sunset
5. The Middle Temple of the New China Period
At the end of the 20th year of the Republic of China (1948), the apse of the middle temple was destroyed due to fire, and only the front and middle halls and the box room remained. During the Cultural Revolution, the Temple was once occupied as a factory building by local enterprises, but the basic buildings were still preserved. Since 1986, the Middle Temple has been renovated many times, and the scale has been renewed, and the murals on the wall beams in the hall have also been more colorful. Since 1986, according to the pattern before the fire, the three-story main hall in the back has been rebuilt, and the repaired middle temple has basically restored the original appearance of Li Hongzhang's era. In 1998, with the financial support of Hong Kong businessmen, the new mountain gate was built; in 2013, the mountain gate was demolished and expanded, the underground space was built, the entrance square was enlarged, and a full-body statue of Guanyin was erected.
At present, the middle temple has three halls, the front hall has Maitreya Buddha and the four heavenly kings statues; the central hall is in the shape of a courtyard, with the daxiong treasure hall, the Garan hall, The Manjushri Bodhisattva statue, etc.; the rear hall is a three-story building, the first floor has the statue of Shakyamuni gods, the second floor has the statue of Guanyin Bodhisattva and the statue of the Holy Grandmother, and the third floor is the statue of Bixia Yuanjun. The main deity of the Middle Temple was originally Bixia Yuanjun, but after the changes of the times, the Middle Temple has now become a temple dominated by Buddhism. However, in order to attach importance to historical traditions, the temple still enshrines the Taoist goddess Bixia Yuanjun, which is actually a symbiosis of Buddhism and Taoism, which also reflects the far-reaching influence of Bixia Yuanjun's belief.
In summary, the temple in Chaohu Lake has a long history and far-reaching influence, and is not only one of the landmark buildings along the shores of ChaoHu Lake, but also a witness to the changes of the times around Chaohu Lake and a preserver of historical memory. Whether ancient or modern, Chaohu Zhongmiao temple is not only a single Taoist palace or Buddhist temple, but also contains multiple cultural genes. This is first reflected in the belief in the gods as the core of the temple culture, the Middle Temple was originally dedicated to the local lake god Jiao Yao, which has typical folk belief characteristics; since the middle and late Ming Dynasty, after the introduction of Taoists, the Middle Temple mainly worships Bixia Yuanjun, a goddess with both folk beliefs and Taoist cultural connotations; in the Qing Dynasty, the Guanzhong Temple Guandi faith showed a secular image, and the Lüzu faith reflected the spirit of Daomen's entry into the world. Secondly, in the changing times, the Middle Temple has always maintained two-way interaction with the local society. The gods of the Middle Temple and the Middle Temple were used by officials and scribes to participate in the civil rule and indoctrination of the local society, and at the same time reflected the economic life aspirations of merchants and residents, and witnessed the martial arts achievements of the Huai Army. The survival and development of the Temple is due to its interaction with all levels of society. The construction of the Temple depended on the donations of officials, scribes, merchants and residents. The gods of the Middle Temple, recorded in the pen of officials and passed on to the mouths of merchants, together they wrote a popular chapter in the history of the local culture of the place. The study of the Middle Temple is not only about a corner of the Middle Temple, but also takes this as the starting point, which is of great significance to the study of religious culture and social history in the Chaohu area and even Anhui, and the rich connotations contained in the fields of Fang Zhixue, Social History, Taoist History, Buddhist History, Architectural History, and Folklore History also need to be deeply examined.
The nearby Hongjiayan Village is the former residence of Mr. Zhang Zhizhong, and the Huanglu Normal School next to the village was founded for it, and its name is Chinese and foreign
Huanglu Normal's Republic of China-style architectural complex
3. Historical images of temple architecture in past dynasties
The images of the Chinese temple before the Ming Dynasty are still unknown, and can only be drawn by text narratives; very few images of the Middle Temple during the Qing Dynasty and the Republic of China remain. We will list and interpret the transcripts and images that can be found so far in chronological order as follows:
1. During the Reign of Yuan Dade
The general plan of the YuanDaejian Temple consists of mountain gates, floors and auxiliary houses, which has formed a large scale, and the temple is still mainly dedicated to the lake god Jiao Yao at that time. There are no pictures to find today, there are experts to speculate on the floor plan, omitted.
2. Map of Chao Lake during the Kangxi Dynasty of the Qing Dynasty (by Shi Tao)
Shi Tao is one of the maps of Chao Lake
Shi Tao made the second map of Chao Lake
According to the temple painting in the picture of Shitao Chao Lake, the middle temple at that time was constructed as follows: three mountain gates, three roll sheds on the top of the mountain, three rooms in the main hall, three on the top of the hard mountain, three rooms on the upper floor (double), and the top of the mountain, and the courtyard is open.
3. Old picture of the temple in the twelfth year of the Republic of China (1923).
The temple map seen in the Chaohu Chronicle
"Temple Chronicles. Ewujing • Qingpan Yunyuan "Middle Temple Pattern: Mountain Gate Hard Mountain Small Tile, High "Door Face", Main Hall Single Eaves XieShan, "Open Hall" shape, triple floor, Xie Mountaintop, front courtyard "Left Liao (Zai Kitchen) Right Sequence (Prelude Wall)", Back Courtyard Left Ancestral Hall (Three Tai Shou Ancestral Hall) Two entrances, right high platform curved railing.
4. Photographs taken by Americans in 1926 as they passed the Middle Temple by boat
The American ship photographed the temple
In 1926, when the Americans took a photo of the south direction of the temple when they passed by boat, it is now stored in the Library of the University of Washington in the United States, fortunately, it was learned that the west wing of the vestibule was the same as the east wing, and the west of the rear courtyard was a high wall. This 1938 painter's drawing is missing from the western façade. In addition, some houses loom on the east side of the floor, which are the same as the 1938 painter's drawings.
5. During the War of Resistance Against Japanese Aggression (1938), Hefei painter Zhongmiao Map
1938 Chinese temple painting
During the War of Resistance Against Japanese Aggression, hefei painters in the middle of the temple: the main building is the same as the former, and the back courtyard Taishou Ancestral Hall is converted into a box room. At the temple site, the "Zushi Hall" was built in the east, the north hall was on the second floor, and the low was the "Mountain Gate", and the original mountain gate became the "Second Mountain Gate". Its system is still three rooms wide, high door face (four pillars and five floors), two ear rooms each, so that the middle temple mountain gate began to become a "heavy door" pattern. There are three rooms in the main hall, two ends of the open hall and the building, a small tile roof of the mountain, a three-fold roof in the back floor, a wide and deep five rooms, and a heavy eaves "three drops" on the top of the mountain; three in the front and rear courtyard boxes, and there are "hugging houses" outside the gable of the main hall. The three-story main hall was burned down in 1948 and rebuilt in the 1990s.
6. The Zhongmiao Mountain Gate was built in 1998 with donations from Hong Kong businessmen
7. In 2013, the middle temple built a new mountain gate and a matching room
The existing main building of the Middle Temple is three entrances, and the axis is counted: the mountain gate, the main hall and the Bixia Palace (pavilion), and the front and back courtyards are covered with squatter houses, which are in a double quadrangle combination. The mountain façade is wide and deep, and the structure is "five beams and one step in front of the rear xuan". The entrance is decorated with drums, valve readings and four-pillar five-story row-style door covers, brick carvings of "heavenly officials", flowing clouds, flowers and plants, and ultra-vulgar attacks. The front desk of the door overlooks the water, and there are two vertical cast iron "rope poles", which are nearly three meters high and have the function of navigation. This "pole" is a classic of "Ya Bird Rescue Driving", which was used many times before the Manchu building, and is now in the Middle Temple, which seems to be the evidence of the legend of Li Hongzhang's mother's loss of the middle temple. The main hall is three rooms wide and four deep, and the structure is "five beams around the turn out of the volume", the height-diameter ratio of the cornices and columns is about 22 times, the indoor space is high and open, and the beams and buckets are mixed. Bixia Palace was built in the 1980s and is a reinforced concrete structure.
8. Today's Middle Temple
One of the renovation renderings
The second rendering of the renovation
4. The value of the Middle Temple
Historical value: The Middle Temple has a long history and is one of the few precious historical sites around Chao Lake, which has been repeatedly destroyed and built in history, reflecting the vicissitudes of various historical periods and the rise and fall of the world. The surrounding area of the Middle Temple has been inhabited by generations of celebrities, and there are many historical sites nearby, which is an indispensable part of the study of the history of Chaohu Lake, the history of huaijun and the history of Jianghuai civilization. The Middle Temple, first a Taoist temple and then a Buddhist temple, has been built and evolved for more than a thousand years, which is a model of the integration of Buddhist and Taoist cultures, and an important cultural heritage for the study of the religious history of the Jianghuai region.
Next to the middle temple is the Zhaozhong Ancestral Hall commemorating the Huai Army
Architectural value: The Middle Temple is a masterpiece of ancient Chinese waterfront architecture, although there are changes and damages in history, but still basically retain the original style, its architectural structure has dynamically compensated for and repaired the changes in the natural environment, reflecting the construction concept of ancient craftsmen respecting and adapting to the natural environment, and is of great significance to the study of ancient temple site selection, feng shui, folklore, cultural history, etc. The middle temple was built on the phoenix rock by the lake, the Wenfeng Pagoda was built on the top of the island in the lake, the temple towers were separated by 3.5 kilometers, echoing each other by water, forming a spatial relationship of mutual borrowing, for the study of the temple buildings built in the Chaohu lake area in the same period, in terms of shape, structure, art and materials, it is a rare physical data. The main building of the middle temple is relatively well preserved, from the structural and functional partition point of view, the entire building layout is compact, three before and after, the east and west are set up box rooms, its structure, use of function and aesthetic requirements are unified and coordinated, reflecting the construction level of temple architecture in the Ming and Qing dynasties in China. The wood carvings, brick carvings, positive ridges, kisses, cornices and other workmanship inside the existing buildings of the Middle Temple are rich and exquisite, retaining the historical style, the era and regional characteristics are distinct, and have high scientific and artistic value.
Inner gate of the middle temple
Tourism value: The middle temple is the core attraction of chao lake in history, it is adjacent to the special geographical environment of the island of Yaoshan, which constitutes the opposite relationship between isoshima and the island, and is the magnificent landscape that can best reflect the beauty of the chaohu lake, and the visit to the middle temple has long become a consensus. The Middle Temple is adjacent to many surrounding attractions, from the geographical location and traffic point of view, it is in the core position of the Chaohu Peninsula Tourism Area, the attractions have a strong radiation power, and the Middle Temple is created, which has a leading role in expanding the tourism of the Chaohu Peninsula and the tourism around Chaohu Lake. The Temple has a profound historical and cultural heritage, its historical legends, cultural customs, religious activities, etc. have a wide influence on the folk, such as temple fairs, open lake festivals, etc., the participants are very large, the grand situation continues for many years, is to attract tourists to taste the historical traditions, participate in folk activities the best place, has great commercial value.
Mr. Zhao Puchu inscribed the name of the scenic spot
Social value: The protection of cultural monuments in the middle temple reflects the government's emphasis and strength on the protection of historical relics, and is of great significance for promoting the orderly inheritance of local history and culture and uniting people's hearts. Protecting and developing the tourism resources of the Middle Temple, improving the popularity of the Middle Temple, and expanding the tourism radiation of the Middle Temple are important measures to drive the economic development of the northern peninsula of Chaohu Lake. The protection and utilization of the Middle Temple will play a leading role in creating a large, high-taste tourist area near the provincial capital Hefei. As a "famous city of great lakes", the construction of a large lakeside scenic spot in Hefei is the need of the construction and development of the metropolis, and it is also an inevitable trend of economic and social development. The protection and utilization of the Middle Temple should be placed in the overall planning and construction of the overall situation of the development of Hefei.
Aerial view of the Temple taken by drone
2019 Written in Zhongmiao Peninsula Pedestrian Street "New Horizon"