The Origin Prose of Yong Dong Legend

Historical records and official history are official languages, products of power politics, and whitewash articles reflecting the will of rulers. Folklore, on the other hand, is not interfered by powerful forces. This is a great memory handed down from generation to generation by the working people.

The legend of Dong Yong belongs to the category of folk literature. Although it originated from real life stories, it has been repeatedly processed, sublimated and deified in many areas for a long time, and has become a historical treasure of the Chinese nation's loyalty and filial piety culture and an intangible cultural heritage owned by the people of China. As long as it meets three basic standards, namely: first, it has a wide influence in the local area and is widely recognized by the masses; Second, historical legends or written records with local characteristics; Third, there are physical materials such as websites and pictures. As a folk custom, the national intangible cultural heritage list can be declared by many places at the same time. The more places where Dong Yong's legend is declared, the more it can show the nationality, universality, historicity and mass of Dong Yong's legend, the more it can show the great influence of Dong Yong's legend on the people of the whole country, and the more it can prove that Dong Yong's legend occupies an extremely important position in the field of folk literature.

Yong Dong, as a typical figure in folk literature, although originated from a real historical figure, only took his prototype as the carrier, accumulated the essence of the Chinese nation's 5,000-year-old filial piety culture and erected a monument for it. He is the symbol of filial piety, the embodiment of filial piety, and the image of filial son shaped in countless places and times. He fully expressed the good wishes of the ancient people of China, and is a fine work of art created and constantly improved by the people of China for two thousand years.

The legend of Dong Yong is a folk literature and intangible cultural heritage, rather than archaeological excavation and cultural relics protection. It is diverse and extensive, but there is no uniqueness. There is no need to blush and have a thick neck. Everyone says that his place is Yong Dong's hometown, which is puzzling.

The legend of Yong Dong has its origins. Every place it passes through has its own historical background and local characteristics. While promoting Dong Yong's legend, all localities must respect history and seek truth from facts, and never make a mistake about the origin and direction of Dong Yong's legend.

The legend of Yong Dong is like a river with a long history. It has its source, its mainstream and many tributaries, from trickle to magnificent, and finally surging into the vast sea. It began to spread from Huaixian in the Central Plains, the cradle of the Chinese nation, and the mainstream spread eastward to Qiancheng in Shandong, then southward to Anlu, and then merged into the vast areas of the south of the Yangtze River.

The story of Yong Dong and the Seven Fairies belongs to folklore. The origin of folklore is divided into origin, dissemination and artistic processing; Its types are divided into original ecology, mythical state and artistic state.

More than 20 years later, the author visited the ruins and relics on foot, visited his elders and collected oral legends. After a long period of repeated analysis and argumentation, he finally came to the conclusion that the story of Dong Yong and the Seven Fairys originated in Huai County, Hanoi County (now Wuzhi County, Jiaozuo City, Henan Province) at the end of the Western Han Dynasty, and only here did the original ecology of this story spread everywhere.

The story of "Wei Xiaozi Yong Dong and Tianxian" originated in Wanrong County, Shaanxi Province. It is said that Yong Dong's hometown is in Xiaohuai Village, and Yong Dong's tomb is in Huaijie Village.

There is a record in the Records of the County of the Later Han Dynasty: "In Fenyin County, there is Wei Xiaozi Township in Guhedong County to worship Yan." Wanquan County Records records that "Yong Dong, the son of Wei Xiaozi, worshipped in the Spring and Autumn Period. Dong also has an iron donkey, which means he is a magical water and a native of Xiaohuai Village. "

Shanxi Tongzhi, Volume 74, A Brief Introduction to Sacrifice Rank, records: "Wanquan County, Sacrifice to Wei Dongyong ..." (Shanxi Tongzhi Zhonghua Book Company 1 1, p. 5 143).

According to an article written by Comrade Xu Tianhe and Comrade Zhang Shangqin, "Weaver Girl" is the daughter of a Tian family in Tianjiayao Village, not far from Guojiacha Village, and her name is Tian Xian.

In a word, Wanrong County is the story of Wei Xiaozi Yong Dong and Tian Xian. The story of Yong Dong, the dutiful son of the Han Dynasty, and the seven fairies spread all over the country. Therefore, Wanrong's story is later, that is to say, it is not the original place, but the place to spread. At the end of the Western Han Dynasty, there was Wang Mang's rebellion, at the end of the Eastern Han Dynasty, there was the Yellow Scarf Uprising, and there was a dispute among the Three Kingdoms. At this time, the people in the Central Plains were in dire straits, and many people fled to neighboring Jinnan, including Dong Shi's descendants. From the refugees in Huaixian County, Hanoi, which is adjacent to Jinnan, to the villages with the sound of "Huai", such as Xiaohuai (Huai) Village and Huaijie Village, there are meanings of "intervention" and "construction", indicating that it may be related to Huaixian County, and it is also a strong circumstantial evidence that Huaixian County is the origin of the story. Today, there are still many immigrants in southern Shanxi who admit that they are from Henan. They don't forget their homeland, nor do they forget the legends and anecdotes brought from their homeland.

Dong Shi originated in Hedong 4000 years ago, but mainly lived in the Central Plains, and moved to Hebei, Shandong and other places in the Qin and Han Dynasties. Yong Dong's story happened at the end of the Western Han Dynasty 2,000 years ago, and this story may also happen in the place where Dong lived. The origin of Dong's surname and the place where the story happened cannot be equated.

Qiancheng, Shandong (now Boxing) is also the place where stories spread, which is a type of myth.

In the thirty-fourth year of Emperor Kangxi of Qing Dynasty, People Records recorded: "Yong Dong and Qingzhou (now Boxing County, Shandong Province) were thousands of people, their mother died young, the Emperor of Han Ling was in Pingzhong, the Yellow Scarf Uprising, the Bohai Sea was in turmoil, and their father always came to migrate." It can be seen that Yong Dong in Gancheng was from the last years of the Eastern Han Dynasty, and he was not the same as Yong Dong, the dutiful son of the Western Han Dynasty. Obviously, it took Gaochang Hou Dongyong, whose fief was in Qiancheng, as Yong Dong, the filial son of the Western Han Dynasty, which caused confusion. It's Gao Changhou, no, it's a poor man who drives his father and sells himself to bury his father's dutiful son Han.

From the stone carvings of Wu Tomb in the Eastern Han Dynasty in Jiaxiang County, Shandong Province, Ganoderma lucidum in the Three Kingdoms Wei Dynasty and Search by Gan Bao in the Eastern Jin Dynasty, we can see that it is a swift horse, but at the same time it is said that the Weaver Girl helped him pay his debts and suddenly flew away. From this point of view, the story happened later, when Yong Dong moved from the Central Plains as a horde of people. The story is mythical, so it is not the original place of the story.

According to the Dictionary of Names in China compiled by Zang, "Dong Yonggan used others, lost his mother less, served his father and avoided soldiers, lived in Runan, and then moved to De 'an. "Runa here is now Xincai County, and Dean is now Xiaogan. From this point of view, the story spread to Runan and Xiaogan after Qiancheng (near Boxing, Shandong), which is more regarded as the spreading place of the story, and the type of the story is more mythical.

According to records, Taizhou, where Dongtai County is located, was a wasteland before Sui and Tang Dynasties. It was not until the first year of the Southern Tang Dynasty in the Five Dynasties that Taizhou established eight saltworks, including Dongtai saltworks. It is even more impossible to say that this is the place where the story of Yong Dong, the dutiful son of the Western Han Dynasty, took place.

Danyang, Jiangsu Province belongs to the artistic processing area of Yong Dong's stories, and its story type is artistic state.

After the Tang Dynasty, the rap literature of Yong Dong's stories prevailed. The story book "Yong Dong Encounters Fairy Biography" and the tanci "Huaiyin Collection" all say that Yong Dong is from Danyang, so Danyang became the hometown of Yong Dong. The elegy Huaiyin Ji said that Yong Dong lived in Xiaogan, Huangzhou, and Xiaogan became the hometown of Yong Dong. In the 1950s after liberation, the Huangmei opera movie The Fairy Couple said that Yong Dong lived in Danyang, so Danyang immediately surpassed other places and became the "real hometown" of Yong Dong.

Rap literature and movies are the products of artistic state, and the place where they are spoken can only be said to be the artistic processing place of Yong Dong's story.

Having said that, first of all, I declare that this article is an academic research, which aims to explore the original ecology of Yong Dong's story, and does not object to mythologizing and artistizing the legend. People think that the spreading place and artistic processing place of the story are more advanced, artistic and by going up one flight of stairs than the original work, especially Danyang Huangmei Opera "The Fairy Couple" is the peak of artistic processing of Yong Dong's story, and no other works of art about Yong Dong can hide its great influence.

In this article, I want to say that the origin of Yong Dong's story is Huai County in Hanoi for six reasons:

First, as far as the time of the story is concerned, the story of Yong Dong in Huai County took place at the end of the Western Han Dynasty, earlier than other places.

Secondly, from the perspective of immigration history, during the Western Han Dynasty two thousand years ago, the Central Plains was the main settlement of Dong's surname. It was not until the Yellow Scarf Uprising in the late Eastern Han Dynasty that a large number of people migrated to southern areas such as Shandong and Hubei.

Thirdly, as far as the form of the story is concerned, the original ecology of the story is circulated in Huai County. Dong Yongzhen is a real person, and the seven fairies are people, not gods. They are Zhang Qixian from Xiafan Village. People call them Seven Girls, while their peers call them Zhang. His father, Zhang Laotian, was revered as Master Laotian by later generations. His mother was Wang, and later people called him the Queen Mother. Seven fresh girls are the oldest and have six sisters, all of whom are good at weaving silk. There is also a village called Qifang (local dialect "Fan Qi") nearby, which is said to be the place where seven fresh girls once lived on the earth before becoming immortals. This village has a legacy of seven fresh girls. Women are good at silk weaving and have flourished for two thousand years.

Seven fresh girls longed for Dong's name for a long time, sympathized with the experience and kept it a secret from their parents. They came down from Yuntai Mountain, passed through Yang Shan, Rosentai, Xiafan Village and Dafan Village, and met Yong Dong in front of the big pagoda tree. They got married themselves and went to Fucun to weave a hundred silks at the rich man's house. On the way back to Dadong, she was met by someone sent by her parents and forcibly taken back to Yuntai Shanzhai. Seven fresh girls are infatuated. After being locked up for three years, she was released back to Dadong to reunite with Yong Dong.

All stories are original and original, reflecting real life and belonging to the original ecology.

4. Geographically speaking, Yuntai Mountain, Shanyangcheng, Qifang Village, Rosentai Village, Xiafan Village, Dafan Village, Sophora japonica, fu cun, Dadong Village, Dongyong's Tomb and Fiona Fang are only sixty or seventy miles, and the journey time of the story is completely consistent with the development of the story, which can still be repeated today.

5. As far as folklore is concerned, today, many folk customs of Wu Zhi are still related to Dong Yonghe's Seven Fresh Girls: First, "Seven" is homophonic with "Qiao", saying that Seven Fresh Girls are the cleverest, and drinking and guessing fists is called "Qiao". People in Wu Zhi once celebrated "Seven Qiao Days", saying that July 7th is also Zhang's birthday. On the evening of the seventh day of the seventh lunar month, all the young women brought their usual needlework, embroidery needle, scissors, weaving shuttle, kitchen knife, rice spoon, etc., and gathered together to worship the seven fresh girls and seek seven skills (namely, the skills of spinning, weaving, twisting, sewing, embroidery, rice and vegetables). While remembering seven fresh girls, young women exchanged and improved their skills in seven aspects. Second, in the past, women could spin flowers into threads, weave fabrics and sew clothes, saying that they were handed down by the Seven Fresh Girls. Third, when women exclaim, they will shout "Mr. Laotian" and regard "Mr. Laotian" as the spiritual pillar of the cultivators. Fourth, whoever is quick, who is good and who is fair is called "God", such as the hand of God, the eye of God, the child prodigy and so on. Fifth, the married daughter should stay in her family for a period of time after pregnancy, which is related to the experience of Qixian girl. Sixth, when a daughter gets married and gets into a sedan chair, she should bring a locust branch and pray for a happy marriage. Seventh, people in Huaixian county (now Wuzhi) still worship Dong Yonghe's seven fresh girls and worship them as ancestors. ...

There are many folk customs, which are still popular on the land of Wuzhi. I won't list them here, but they are all related to Dong Yonghe's Seven Fresh Girls. All these folk customs can be said to be living fossils left by Yong Dong and the Seven Fairies in Huaixian County, which can fully prove that Yong Dong and the Seven Fairies are natives of Huaixian County, and only here can they truly become the birthplace of the "Legend of Yong Dong and the Seven Fairies".

6. In terms of relics, Dadong (now Xiaodong) still has Dongyong's Tomb, Dafan Village in Shili, Xiaodong, the ruins of Sophora japonica and Huaiyin Temple in the east of the village, Fu Village in Sanli, and Fuyuan Yangjia Site in the east. Xiafan Village is located in Yangcheng, 30 miles north of Gushan Mountain, and Yuntai Mountain, 20 or 30 miles north of Yangshan Mountain. There are shanzhai and Xianfeng on the mountain. All these constitute a complete original chain of legends.

To sum up, it can be explained from six aspects that these primitive intangible cultural heritages can prove that Huaixian (now Wuzhi) is the birthplace of the legend of Yong Dong and the Seven Fairys.

Descendants who migrated from Huai County in the Central Plains set up Dongyong's Tomb as their ancestral graves in various places according to the folk customs of their ancestral homes, resulting in hundreds of Dongyong's Tomb, which spread all over the country. However, after moving south to Dong Yong, people don't have to forget their ancestors, regard the place where they moved as their ancestral home, and forget the roots of their ancestors. The legend of Dong Yong is the ancestral home and old root culture brought by people who moved to Dong Yong south. The same story outline and similar place names all pin people's nostalgia for their ancestral home after Yong Dong, which is the extremely common "Yong Dong phenomenon". Yong Dong's descendants all over the world tell the same story, create the same cultural environment and follow the same folk customs. Yong Dong is a family in the world with a long history and deep roots.

The Legend of Yong Dong has become a love classic of China people, a necessary teaching material for the culture of loyalty and filial piety, and has made positive contributions to spiritual civilization and harmonious society. We should cherish the national cultural heritage, take the correct road of development and utilization, and don't engage in unnecessary arguments, so that we lose our way forward. We should form a joint force, unite as one, pass on the legend of Yong Dong better, and make the legend of Yong Dong last forever.