Quan Zhou's belief in Guan Di, and Guan Yue Temple.

The development of Quanzhou Guandi belief began in the early Ming Dynasty and reached its peak in the Qing Dynasty during the Wanli period of the late Ming Dynasty. (1) Due to ideological considerations and the creation of orthodox cultural thought patterns, Guan Yu gradually gained official recognition and respect.

During the Southern Song Dynasty, Neo-Confucianism was not the only orthodox ideology established by the imperial court, but was partially affirmed by the government. Its spread was mainly among the people, and at this stage, the Fujian school represented by Zhu (see Quanzhou people's directory Zhu) was formed. Zhu spent his youth in Quanzhou, and in the twenty-first year of Shaoxing (1 15 1), he served as the master book of Tongan County. All counties in Quanzhou have Zhu lecture offices, which are known as Zhu's enlightenment places. The Neo-Confucianism of Fujian School is very prosperous in Quanzhou, resulting in the representatives of Quanzhou Fujian School, such as Chen Zhirou (see Quanzhou People's Catalogue Chen Zhirou), Xu Sheng, Lu (see Quanzhou People's Catalogue Lu), Qiu Kui (see Quanzhou People's Catalogue Qiu Kui) and Yang Yinweng. Many senior officials in Quanzhou also accepted the thoughts of Zhu and other philosophers. Zhen, who was appointed as the magistrate of Quanzhou in the early 3rd century, is a typical example.

From the Song and Yuan Dynasties to the Ming Dynasty, Quanzhou Neo-Confucianism flourished. There was another upsurge of neo-Confucianism research in Quanzhou in Ming Dynasty. In the 270-odd years of the Ming Dynasty, there were 70 or 80 Neo-Confucianists represented by Cai Qing (referring to Quanzhou people's directory Cai Qing) and chenchen (referring to Quanzhou people's directory chenchen), who claimed that "everything is easy to say, and everyone pushes Jinjiang". Neo-Confucianism, a combination of Confucianism, Taoism and Buddhism, became the mainstream consciousness in the Ming Dynasty. Celebrities of Neo-Confucianism regard Guan Yu as the embodiment of "loyalty, righteousness, wisdom, faith, brother and friend" and publicize it vigorously.

During the Jiajing period of Ming Dynasty (1522- 1566), the story of rebuilding Guandi Temple in Li Yide, Quanzhou praised Guandi's loyalty and wisdom. "Hou Zhaolie (liu bei) also, ancient and modern people Wei Jizhong. The husband is loyal, so it is wise to win his loyalty. "

The so-called "loyalty" means "immortality". "When Han died, Hou Yun didn't say,' I owe General Liu a debt of gratitude, and I swear to perish together with * * *. "Hou Zhong also died when her husband died, and it was because of her death that she was able to serve the Han family."

The so-called "wisdom" is to choose orthodoxy and "loyalty" instead of simply dying for a confidant. "Han emperor not jun, Zhao Qiguo old, sun wu, cao wei, founding, often chemical temminick emperor room, I don't know Han emperor after a long time. Xuande (Liu Bei) started his army at the beginning. Although he was a cloud emperor, he was poor and sold shoes, and there was no order of foot, soil and land. People who were famous for a while, such as Xun (Yu Xun), Zhou Yu (Zhou Yu) and Lu Su (Lu Su), didn't go south to Wu Zebei to Wei, but he didn't know until Wang Jing of Zhongshan. Hougai knew that there was a Han Dynasty, so he knew that after the Han Dynasty had a son of heaven, everyone met and believed in death, so he left his brother Kunzai for no reason. " Second, you can choose a wise Lord in orthodoxy. "(Hou) also didn't look at Liu Zhizong, if (Liu) is deep, if (Liu) table, if (Liu) Zhang, as weak as dark cowardice, not self-excited. An ambitious person like Liu Bei can stay as Liu Zhichu and hiss the ashes. When it and the Han Committee are determined to do so. ""Before Fu Longzhong came out, Liu Yuzhou (Liu Bei) had a voice in both Wu and Wei, fighting in the name of righteousness, and with diligence driven by modesty, it was often easy for Zhuge (Zhuge Liang) to know the master first ... and then know the master, and still be in Zhuge Gongyou. " The third is to understand the times. Li Yide compared Guan Yu to Yu Xun who died as Korea. "If Xun Wenre belongs to Cao, his heart is not Han zai at the beginning. If he is wise early, he will choose a gentleman. So he mistakenly regarded the emperor's help as his loyalty and the puppet army as his advocacy. After arresting Jiu Xi, he regretted it. I don't know who the ruler of the north has a degree, but he is like Hou's opinion. How could he hate Shouchun's death ... and treat him like a dead man, sweating like nine yuan! "

The Story of Sanyidian in Yu Liguang, Quanzhou (16 12) further developed Guan Yu's "righteousness" and "faith". Li Guangyi's so-called "righteousness" refers to "righteousness" and "true righteousness", and its essence is still the same as Li Yide's loyalty and orthodoxy, that is, "fighting for the righteousness of the Han Dynasty"; "It is the true meaning to make an appointment to revive the Han Dynasty"; "If you want to help Bill Han's ancestors, you have to work for them." . Li Guangyi's so-called "faithfulness" and "righteousness", that is, "a promise made in a word is fixed for life, and it is better to die for Korea than to regret it"; "There are dangers and obstacles between soldiers, regardless of life and death. Their faithfulness is stricter than heaven and earth, and they are as bright as the sun, the moon and the stars."

In the first year of tomorrow (162 1), Li Guangjin further extended Guan Yu's "loyalty", "righteousness" and "faithfulness" to the Confucian "five ethics" when he wrote The Temple of Guandi. "Confucius' teaching has a lot to do with human beings ... Hou Chunqiu is famous for its orthodoxy, hating Sun and Cao, and making them attached to my Lord, which should be on the right side of Zhong You!"

Li Guangyi said: "What we are doing today is to praise Hou's brave spirit. Those who are immortal with Hou should also be loyal to Korea wholeheartedly." I thought I wasn't finished. ""The kingdom will stand in heaven and earth, but strangers cannot fall, strangers cannot be unlucky, and people cannot die. " "Hou began to know Liu Bei and was also a friend; After the Covenant, brothers also; And push for Zhongshan Wang Jing and the Lord, the monarch and his son also. Be prepared for danger in times of peace, it's not Li Zhile, it's not * * * in the belly, and it's nothing to be honored. A man is a friend, but he believes in death; Brother first, then minister, between the customs, from each according to his ability, so only this Hou is the first. "

Li Guangyi added: "Which country has no monarch and ministers, which family has no father and son, and who has no brothers, friends and husband and wife?" And who is praying for Hou today? If you don't feel the meaning of service, you will be moved by yearning (note: the last two sentences refer to traveling abroad and missing your loved ones), you can cherish it, you can sing for the sound (note: the last two sentences refer to the feelings of brothers and friends), and the 90-year-old Buqi Art will be displayed in the fifth and sixth issues (note: the last two sentences refer to Hou's seemingly lofty, if you try to make a letter, The world war is to sacrifice Hou, not just because of his martyrdom. "

In the Ming Dynasty, Luo Guanzhong's novel Romance of the Three Kingdoms was widely circulated among the people, and created a vivid image of Guan Yu, who was "benevolent, loyal and brave" and invaded the lowest level of society with the mainstream consciousness of Neo-Confucianism. The social values of the upper and lower classes merged under the aura of Guan Yu, which became a solid and extensive social foundation for Guan Di's belief.

After the Manchu entered the customs, he advocated "learning from the Han people and knowing the Han people", understanding the customs and habits of the Han people, and taking Confucius, Mencius, Cheng, Zhu, Lu and Lu as the theory of governing the country. The study of Neo-Confucianism, represented by Li Guangdi in Anxi, Quanzhou (see Li Guangdi in Quanzhou People's List), also reached the peak of its time, and Li Guangdi's achievements led another climax of the study of Neo-Confucianism in Quanzhou. The prosperity of Neo-Confucianism directly promoted the spread of Guandi belief. Wang Qing Rusong's Stories and Stories Volume I said: "Before entering the customs, this dynasty took the translation of the Romance of the Three Kingdoms as a military strategist's strategy, so it worshipped Guan Yu, and later said that it was to protect the gods and protect the drivers, and the titles were repeatedly increased, and all the temples and temples were worshipped." The belief in Guandi in Quanzhou is also widely spread among the ruling class and the people. (2) The interpretation of Taoism is the main driving force for the change of official Guandi belief.

Confucianism, Buddhism and Taoism all hope to bring Guan Yu, who has a wide range of folk beliefs, into their own systems. Guan Yu is honored by scholars as one of the Five Wenchang, and is listed as the patron saint of Galand by Buddhism. However, Taoism plays the most effective role in promoting the prosperity of Guandi belief.

Since the Tang Dynasty, some Taoist temples and Buddhist temples in Quanzhou have dedicated Guan Yu. Scholar-officials living in Quanzhou in Song Dynasty attached great importance to the worship of Taoist gods and used them to promote Confucianism or serve the development of overseas trade. But until the Song and Yuan Dynasties, Guan Yu's position in Taoism was not high. In the Taoist Leifa, Guan Yu is only listed as one of Buhler's generals and is called "General Lang Ling".

Taoism in Quanzhou has always been very popular. In the early Ming Dynasty, Quanzhou Dao Ji Division was established in Xuanmiaoguan to manage Taoist affairs. In the mid-Ming Dynasty, the pillar of feudal ruling thought was Confucianism. In order to emphasize "Shinto" as a teaching aid, Neo-Confucianism is used to transform Taoism. During this period, with the second climax of Quanzhou Neo-Confucianism, a large number of Neo-Confucianism scholars such as Chen Yongbin (see Quanzhou People's Directory) and Li Guangyun became famous Taoist scholars at the same time.

In this context, Guan Yu was gradually promoted to the supreme position by Taoism. During the Ming Dynasty (1436- 1449), Guan Yu was listed as the commander-in-chief of the Arctic of the Emperor of China, and was called "the thunder exorcises evil spirits, making the clouds stir" in the Taoist Hui Yuan. On the other hand, the Secret Law of Marshal Langlingguan in Fengdu, written by 26O in the same book, said that Guan Yu was a deity in the 30th generation, and was called "Marshal Langlingguan in Fengdu". Taoist Hui Yuan praised Guan Yu for "being brave and fearless, being born brave, dying as a god, being loyal to the sun and the moon, and putting morality first in everything" and being able to "slay demons and get rid of demons". Finally, Taoism has always transformed Guan Yu into a high position of "turning demons into true kings" and "turning demons into emperors".

Guan Yu's position was recognized by the ruling class in Ming and Qing Dynasties, and he was constantly blocked. (3) The secularization of Guandi worship has planted a deep soil for Guandi belief.

Guandi is a symbol of loyalty and righteousness, and also a god who plays the devil. Therefore, in the process of secularization, it has played three major roles:

The first is enlightenment. During the Ming and Qing Dynasties, a large number of so-called "Bibles", "Contrasts" and "Books of Good Advice" appeared in Guan Gong's works, which became widely circulated books of good advice in the society, such as Zhen Jing by Guan Di, Bible by Guan, and Jieshi (see "Awakening the World" and "Books of Good Advice").

Second, the people's worship of Guandi goes far beyond the scope of the ruling class with Guandi as the embodiment of loyalty and Taoism with Guandi as the protector. But Wu Shen, who regarded Guan Di as a god of wealth and justice, prayed for Guan Di (see Guan Di Lingqian). There are 100 Guandi temples in Quanzhou. Among them, there is one in each of the seven gates, one in each of the north and south teaching fields, and the most famous one is the Guandi Temple in Tonghuaimen. Tonghuai Guandi Temple is located at the midpoint of Tonghuai Gate and Mosque. Folks say that the tower of Tonghuaimen is a drum, the mosque stands like a bell, and the bells and drums correspond to each other, which is the most magical.

Third, the secret societies in the Ming and Qing Dynasties, with Guan Di's loyalty as the spiritual bond. During the hundreds of years when Japanese pirates frequently attacked Quanzhou in the Ming Dynasty, when it was forbidden to move to the border between the Ming and Qing Dynasties, the coastal people of Quanzhou should unite to defend their country, resist the strong pressure of officers and men to break the ban on maritime traffic and trade, and be bound up with Guandi's spirit of "loyalty, courage and righteousness". In the late Ming and early Qing dynasties, Quanzhou was also the base and stronghold of Zheng Chenggong's anti-Qing dynasty. After it was transferred to Taiwan Province Province and Shi Lang (see Quanzhou Shi Lang) to unify Taiwan Province Province, the secret anti-Qing gangs in Quanzhou never stopped their activities. They always call on Guandi to "be loyal", join gangs, make brothers and take an oath. Unexpectedly, the court respected Guandi's "loyalty", while the party vowed to take Guandi's "righteousness" when fighting against orthodoxy, and each took what he needed.