How to answer the consistency of the four major folk legends with ancient Chinese society?

China's Four Great Folk Love Legends

The story of the Cowherd and the Weaving Maiden: ?

We have a Han in the sky and a light in the supervisor. The weaving maiden is crawling on her feet, and she will be there all day long for seven days. The story of the Weaving Maiden:

The story of the Weaving Maiden:

The story of the Weaving Maiden:

The story of the Weaving Maiden:

We have a Han in the sky and a light in the sky.

Said the heavenly river on that day, used as a mirror should also have light. The triangular arrangement of the Weaving Maiden star, day and night non-stop swinging shuttle weaving. However, she could not weave a coat of arms. The bright star Altair could not be used to drive a car. According to Ren Fang's "The Recounting of Anomalies", the Weaving Maiden was the son of the Heavenly Emperor, who was so busy weaving all year round that he took pity on her and married her to Altair, a man from the western part of the river. After their marriage, the Emperor became angry and sent the Weaving Maiden back to the east of the river, allowing them to meet only once a year. From here, we may be able to see the shadow of the story of the Ox and the Daughter in the Book of Songs.?

At the time of the Han and Wei Dynasties, the love story of the Cowherd and the Weaving Maiden across the river had already taken shape. The most beautifully written poem is "Nineteen Ancient Poems - A Long Way to the Altair Star":?

The star of Altair is a long way away, and the star of the river is bright. I'm not sure if I'm going to be able to do this, but I'm going to be able to do it, and I'm going to be able to do it. I'm not sure if I'm going to be able to do this, but I'm going to be able to do it," he said. The river is clear and shallow, and the distance between them is a few kilometers. I can't say a word about the water.

Cao Zihuan's "Swallow Song Xing," Zijian's "Luoshen Fu," Lu Shiheng's "A Long Way to the Star of the Altair," and Xie Huilian's "The Cowgirl on the 7th Day of the 7th Month," all recite the story of the cowgirl.

The late Han Dynasty's Ying Shao (应劭)《风俗通》has already recorded the episode of magpies building bridges on the seventh day of the seventh lunar month: "The Weaving Maiden crosses the river on the seventh day of the seventh lunar month, making the magpies bridges, and the magpies' heads are all scalped for no reason on the seventh day of the seventh lunar month (kūn), because the beams cross over to the Weaving Maiden for this reason." From the Southern Liang Dynasty, the Security Department (lǐn) of the "Jingchu Yearly Record" can be seen in the folk customs, the story of the Cowherd and Weaving Maiden Tanabata meeting with the women's trick-begging custom, has been combined. Begging for coquettish activities have a long history, "Xijing Miscellany" has been recorded, and this activity is not limited to "Tanabata", and later with the story of the cowherd and the weaving maiden into one. To the Tang Dynasty, this story and custom has been passed from the folk to the court. Long Hate Biography" cloud: "Tianbao ten years, (Yang Guifei) service carriage summer Lishan Palace, autumn July, Altair and Weaving Maiden see the evening ...... when the night is half ...... alone on the service, with the shoulder and stand, because the sky feel the cow woman thing, the secret oath, willing to be a couple, say, hold hands, and the story of the cowboy and the weaving woman. For the couple, after the words, holding hands each whimpering." Bai Le Tian "Song of Long Hate" also cloud: "July 7, Palace of Eternal Life, no one in the middle of the night when whispering. In heaven, I wish to be a bird with two wings, and on earth, I wish to be a twig with two branches." In the Qing Dynasty dramatists, Yang and Li were named after the Palace of Eternal Life.

For thousands of years, the story of the Cowherd and the Weaving Maiden has been loved by the people, and it has been enriched and developed by the people in the process of circulation, making it closer and closer to the life of the working people, and more and more rich in the flavor of life and the taste of human beings, and it is only through the creation accumulated by generations that it has come to be seen in such a way today.

Meng Jiangnu wept at the Great Wall?

The story of Meng Jiangnu weeping at the Great Wall is one of the most widespread folklore in China, and for more than 2,000 years, it has been taught by word of mouth, written in the canonical books, been the orchestra, and acted out in the theater, until today it has been put on the screen to a variety of styles of media distribution, and it is almost a household name that is well known to women and children.

How did the story of Meng Jiangnu arise, spread and evolve?

The story of Meng Jiangnu took place in Qi. Qi was the feudal state of Jiang Taigong, and anyone who has read "The Records of the Warring States of the Eastern Zhou" will know that the "x Jiang" that appears in the book is always a person from Qi. Meng Jiang was the eldest daughter of Jiang. Her story was first told in Zuo Zhuan (左传). Meng Jiang was the wife of Qi Liang, a general of Qi, who was killed in battle in Ju in 549 B.C. When Duke Zhuang of Qi met Meng Jiang outside the city, he expressed his condolences to her. Meng Jiang thought that the countryside was not a place for mourning and refused to accept it, so Duke Zhuang accepted her advice and went to her home to offer condolences. In addition to her knowledge of etiquette, Meng Jiang was also known to be a good weeper. Chun Yu Kun said, "The wife of Qi Liang was good at weeping for her husband and changed the customs of the country." In the land of Qi produced the Meng Jiang weeping tune.

The Western Han Dynasty already had a record of Meng Jiang's "crying to the city after her husband's death, and the city collapsed" (Liu Xiang's "Saying Yuan" and "Biography of the Ladies"). As for where the wall of the city collapsed, although there are Jucheng said, Qiliang said and Liangshan said differently, but all in Qi, not the Qin's Great Wall. Li Daoyuan's "Commentary on the Water Scrolls" believes that Meng Jiangnu's weeping wall was Jucheng. Around the Tang Dynasty, this theme evolved into the story of Meng Jiangnu's search for her husband by thousands of miles and her weeping over the Great Wall, which has today's regurgitated form. The Zhouxianji moved the story to Yan, where Meng Jiang's name was Meng Zhongzi, and Qiliang became Qiliang. Qiliang, in order to escape from the construction of the city, mistakenly entered the back garden of Meng Chao. Meng's daughter, Zhongzi, was taking a bath, and the ancients had a very strong concept of chastity, believing that a daughter's body could only be seen by her husband, so the two were married. Later, Qiliang returned to the Great Wall site was executed, buried under the Great Wall, so Zhongzi thousands of miles to find her husband, crying collapse of the Great Wall, but also in the tired white bones in the blood test bones, finally got the remains of her husband cloud.

In ancient times, wars were frequent, labor was heavy, and the grievances of the conscripts were a traditional theme. At the end of the Han Dynasty, Chen Lin wrote "Drinking Horses from the Great Wall Grottoes": "Drinking Horses from the Great Wall Grottoes, the water is cold and hurts the horse's bones. I used to say that the officials of the Great Wall were careful not to leave Taiyuan pawns behind....... Don't you see that under the Great Wall, the skeletons of the dead are supporting each other?" After that, poets of all generations have been singing about it. Tang Dynasty poet monk Guan Xiu, there is "Qiliang Wife", even aria Meng Jiang female weeping the Great Wall. Afterwards, this subject matter is into many poets, for the story of the widespread circulation, played a role in promoting the role.

From the Yuan Dynasty, the story of Meng Jiangnu began to be brought to the stage. This was recorded in Tao Zongyi's Nancun Dropout Records and Zhong Sicheng's Record of Ghosts. In these operas, Meng Jiang was transformed into Meng Jiangnu, and Qiliang derived the names Qiliang, Fan Qiliang, Fan Xilang, Fan Xilang, and Wan Xiliang.

With the spread of the story of Meng Jiangnu, the temple building fever has arisen everywhere. The earliest known temple of Meng Jiangnu was built in the Northern Song Dynasty, Xushui, Hebei Province and Tongchuan, Shaanxi Province have found the Northern Song Dynasty Xiangfu and Jia? In the past few years, the temple of Meng Jiangnu has been rebuilt. Many square records describe Meng Jiangnu as a local, and there are tomb mounds of Meng Jiangnu in Linzi, Tongguan (Tongchuan), Ansu (Xushui), Shanhaiguan and Tongguan. At the end of the Qing dynasty Shanghai to build a road in the old north gate of the foot of the city unearthed a sarcophagus, lying in the middle of a stone statue, chest, "Wan Qiliang" three words, is the Ming Jiajing years when the city of Shanghai was buried. According to "Meng Jiang Fairy Treasure Scroll", the first emperor built the Great Wall, Tai Bai Xing descended nursery rhymes: "There is a Wan Xi Liang in Gusu, a person can withstand the death of ten thousand people. Later, he was appointed as the king of the Great Wall, and the Great Wall will last forever." The Qin Emperor's capture of Xiliang led to the story of Meng Jiangnu's thousands of miles of searching for her husband and crying over the Great Wall. Emperor Qin allowed Meng Jiang to do three things, to build a bridge, to build a grave, and to cry and offer sacrifices, and Meng Jiang threw herself into the water and died after rebuking the tyrant. In this story, Meng Jiangnu became a Songjiang...?

The story of Meng Jiangnu reflects the people's hatred of feudal tyranny and their desire and pursuit of a free and happy life, and it has been passed down and evolved over more than 2,000 years to form what it is today.?

The Tale of the White Snake?

The Legend of the White Snake is also a beautiful legend created by the people through hundreds of years of accumulation of generations, and it is still being performed on the theater stage, "swimming in the lake", "stealing the fairy grass", "Water Flooding San Francisco

The White Snake Tale, collected in Menglong's "A Cautionary Tale," is the earliest version of the White Snake Tale that can be found today. In the legends before this, the White Snake Spirit is a vicious demon, it is tired of playing with men and eat their hearts and livers, the theme of the story is only to tell people that people and demons can not **** living. The White Snake Spirit in the "A Cautionary Tale" is a personification of the White Snake Spirit's obsessive pursuit of love, freedom, and happiness, and her steadfastness. Xu Xian, on the other hand, is soft-eared and a bit negative. As soon as he hears the gossip of others, he shakes his heart, and several times he lets and even invites people to use spells to drive away and subdue the White Lady, and in the end he listens to the abetment of Fa Hai, and personally covers his wife with a mantle, which will keep her under the Leifeng Pagoda for all eternity. The main conflict of the story is between the White Lady and Xu Xian, between a woman in love and a man with a heart of gold. Traces of the evolution of this traditional theme can be seen in the story of the White Maiden in The Alarmist's Tongyi?

In the course of the circulation of the story of the White Lady, the anti-feudal theme was gradually highlighted. In the opera "Leifeng Pagoda Legend" of the early Qing Dynasty, the conflict between the White Lady and Fahai has become the main conflict, and Fahai, as a representative of the feudal forces, becomes the culprit who destroys the marriage of Bai Xu. The episodes of "Stealing Grass" and "Water Fighting" reinforce the character of the White Maiden, who would go through fire and water for the sake of her love. The image of Xu Xian has also changed a lot. "Although the white is a demon, treat me with kindness, today's events, witnessing the injury, too feel negative. Alas, grudges seek each other, a 懡 linea luó (mǒluó), I now realize also. I am now enlightened. My dusty heart has been broken, and I am willing to follow my master to become a monk." This is his final confession.?

The anti-feudal theme of the story is further clarified when it comes to the playbook, "The Legend of the Righteous Demon" and "The White Snake Treasure Scroll". "Xu Xian came to think within his heart that the monks were too fierce in their deeds. If my wife is a demon or a monster, it has nothing to do with you. Don't come to make trouble today and tear my wife and husband apart." Mr. Lu Xun, in his famous article "On the Fall of the Leifeng Pagoda", mentioned the play "The Legend of the Righteous Demon", "Try to go to the mountains and seashores of Wu and Yue, and listen to public opinion. Where there are farmers, silkworms, village hooligans, in addition to the marrow of the brain a little bit of the noble disease, there is who do not for the White Queen of injustice, do not blame Fa Hai too many things?" Over the centuries, it is the continuous creation of countless "old men and women" that makes the "Tale of the White Snake" sublimate in art, and completes its theme of criticizing feudalism and glorifying freedom and love.

The pairing of Tian Xian?

The story of Dong Yong has been around for a long time, and since the 1950s, the release of the Yellow Plum Opera movie "The Match of Heavenly Immortals," starring Yan Fengying, has made the story spread rapidly throughout the country, creating a "Heavenly Immortal Match Fever". To this day, at parties of all sizes, "Husband and Wife Come Together" and "I Carry Water for You to Water the Garden" are still popular songs that men and women, young and old, can hum a few lines. Is Dong Yong a real person or not? In which dynasty did his story originate?

The story of Dong Yong has a source, which is found in the history, class books, notes, subsets of the earlier three or four. It is widely believed that he was a native of Qingzhou in the Han Dynasty, in the northern part of present-day Shandong Province, but there are different accounts of where the story of his selling his body to bury his father and meeting a fairy took place.

Hubei "Xiaogan County Records" (Guangxu 8 years) records: Dong Yong Qingzhou Qianxian people, lost his mother early in life, the end of the Han Dynasty by the Yellow Turban Rebellion, by the father of the exile, commissioned plowing to make a living, and then there is the story of the sale of his father's burial, the road to meet the nymphs. "Southern Song Dynasty Song to the name of its place is called Xiaochang". Shunzhi, KangXi repair between the "filial piety county" also said "to the end of the Han dynasty filial son of Dong Yong, dialysis of Anlu County, the eastern territory of filial piety Chang County". To the Five Dynasties after the Tang Dynasty, and then changed the Xiaochang County for Xiaogan County. Filial piety, because of filial piety and move heaven and earth also. The first thing you need to know is whether you're going to be able to get the best out of your life, or whether you're going to be able to get the best out of your life, or whether you're going to be able to get the best out of your life.

The famous notebook novel Jin Ganbao's "Searching for God" also recounts the story of Dong Yong. "Han Dong Yong, Qianxian people, young all orphaned, wantonly force mu, deer car car (father) to follow. Father died, no burial, was sold for the funeral ......"?

Wei Cao Zhi long poem "drums (pí) drum song five songs - Lingzhi chapter" song of filial piety, also wrote Dong Yong: "Dong Yong suffered from family poverty, the father's wealth is not left. His father and mother had no money left. He took leave of his father's house to provide for them, and his servants made him fat and healthy. When his family was in debt, he did not know what to do with his money. God's inspiration was the best of virtues, and the Goddess of Mercy was the best of all." The story of Dong Yong was widely circulated at the end of the Han Dynasty, and it may have been created earlier.

The Northern Song Dynasty Taiping Xingguo years compiled by the "Taiping Royal Exposition" also recorded the story of Dong Yong: "Liu Xiang, filial son of the map" ...... the former Han Dynasty, Dong Yong, a thousand by people, less lost his mother, only to raise his father, his father's death without a burial, is from the people to lend ten thousand dollars, Yong said the money master said: 'After the If you don't have the money to pay back the king, you will be a slave with your body.' He said, 'If I don't have the money to pay you back, I'll make myself a slave. Yong got the money to bury his father after, will go to the slave, in the road met a woman, begged for Yong's wife. Yong said: 'now poor as it is, the body is again a slave, why dare to give up the wife of Mrs.? The woman said: 'I would like to be the wife of the king, I am not ashamed to be poor.' Yong then brought the woman to. The owner of the money said: 'I said one person, why are there two? Yong said: 'If you say one, you get two, why is that not true?' The lord asked Yong's wife: 'What can you do?' His wife said, 'I can weave.' The Lord said, 'If you know a thousand pi juan for me, I will let you and your wife go.' So he asked for silk, and within ten days, he had a thousand pieces of silk. The Lord was shocked, so he let the couple go. When they reached the place where they met each other, they said, 'I am the Weaving Maiden of Heaven, and I am grateful to you for your filial piety, so I am compensated by the angel, and now that you have finished your business, I shall not stop for a long time. At the end of his speech, the clouds and haze hung in all directions, and he suddenly flew away." Liu Xiang, Western Han Dynasty, Xuan, Cheng between people, the famous scribe, catalog scholar, his record must have some of the original, so the story of Dong Yong at the latest should occur in the middle of the Western Han Dynasty.