In the 14th year of Tang Yuanhe (8 19), Han Yu, assistant minister of punishments, was demoted to the history of tide secretariat because he angered Tang Xianzong by remonstrating Buddhist bones. Han Yu ruled Chaozhou for eight months, which had a great influence on the development of Chaozhou culture. His name is well known to all women and children in Chaozhou, and the worship of his temple fair also happened very early. The Yongle Dadian (Volume 5343) quoted Sanyang Zhi as saying: (Chaozhou) has an ancestral temple, which began in Changli Han Palace. Every August, there is a retreat from Yuanzhou, which benefits the people, but it has not been polished for a long time, so people in the country admire it.
The first Hanwengong Temple in Chaozhou was the Hanlibu Temple founded by Chen Yaozuo at the foot of Jinshan Mountain in the second year of Beixianping (1999). In the fifth year of Yuan You (1090), it was known that Wang Di moved the former site of the Han Temple to the south of Chaozhou in, and Su Shi wrote "Chaozhou Han Wengong Temple Monument" for him, which is a very famous article. With the wide spread of articles, Chaozhou Temple Korean is also widely known.
Han Wengong Temple was moved to the foot of Hanshan Mountain in eastern Chaozhou in the Southern Song Dynasty. There were two versions of the specific time in the Yuan Dynasty. It is said that it was the sixteenth year of Xichun (1 189), and it is well known that Ding Yunyuan moved (He Minxian rebuilt Shuidong Han Temple). It is said that Li Mai, the magistrate, built the Han Temple in Hanshan (Zhao Mengfu rebuilt the Han Wengong Temple in Chaozhou), and Li Mai was the magistrate of Chaozhou in Shaoxing for six to eight years (1136-165438), 50 years earlier than Ding Yunyuan. Later generations often use the former statement. Since the Yuan Dynasty, Hanshan Wengong Temple has been destroyed, repaired or rebuilt many times. The last overhaul in Qing Dynasty was in the 13th year of Guangxu (1887). At present, the main building of the Chinese temple still retains its form at that time. Han Wengong Temple has been included in the sacrificial ceremony of Chaozhou since the Song Dynasty, and Chaozhou local chronicles have been recorded continuously. However, the Han Temple is a local shrine after all, and its buildings are not strictly restricted by the state according to different levels, so there is room for free play. In fact, this simple and dignified temple building will never give people the feeling of transcending rituals and systems, but it has its own distinct personality. Its personality is reflected by the perfect combination of site selection and spatial organization.
There is a big river between Hanshan and Chaozhou. When Ding Yunyuan built the temple, there was a bridge over the river and the traffic was very convenient. The Han Temple was built halfway up the Hanshan Mountain, facing the mountain and facing the water. Once out of the city, the shrine is in sight. The width of Hanwengong Temple is 18.7 meters, and the front wall is made of water mill blue bricks. There is a stone tablet on the door of the temple, and the ancient official script is "Chinese Palace". There is a court in front of the temple, and only a stone fence is built outside. The temple is divided into two parts: the front and the back. The first part is the entrance hall, and the last part is the three-room hall. * * * The depth is 31.8m. The middle yard and the left and right corridors. There are 40 inscriptions on the walls of the temple since the Ming and Qing Dynasties. There are many plaques in the hall, which have been rebuilt in recent years, including Liu Haisu's "Hundred Masters", Lin Ruo's "Three Enlightenments of Nan Yun", Xu Dixin's "Respecting the Sacred with the Temple", Zong Yi's "The Big Dipper of Mount Tai", Zhou Peiyuan's "One Hundred Scholars", Wang Lishu's "Masterpieces", Chen Dayu's "Past and Present" and Liu Hou, the magistrate of Chaoan County in the 24th year of the Republic of China. Plastic statue of Han Yu in the middle of the back hall. The whole building is simple, simple and dignified.
For thousands of years, Han Yu has been a symbol of Chaozhou culture and education. In the eyes of most hipsters, Han Wengong's position is far higher than that of Confucius. The architecture of the Han temple must also reflect the solemnity of the unity of politics and religion, and the worshippers must feel the lofty status of the Han Gong Gong. How is this effect created? Out of the city, across the river, along the mountain path, all the way open audio-visual, overlooking the Korean temple in the mountains, the heart and scenery, with peace. When I came to the temple, the sense of space suddenly converged. The ancestral temple built with the natural high platform on the hillside must climb 5 1 steps. The steps force worshippers to look up, so the ancestral hall is a few meters blue, but it feels like a tall building. As the pace goes on, the details of the building come into view one after another: the main entrance of the Chinese Palace, the plaques of "Three Enlightenments in the South Cloud" and "The Ancient philosophers" hanging on the beams in the front hall, and the plaques of "Zunxian" and "The Ancient philosophers" in the back hall. When you step onto the platform of the outer court, you can see the statue of Han Yu in the back hall. The small span of the outer court in front of the temple naturally leads the line of sight to the inside of the temple. The back hall is built on a high platform by the mountain, with 12 steps from the inner court to the back hall. The inner courtyard is also very small, and the architect seems to deliberately obliterate its spatial existence, making people look up as soon as they pass the hall. The statue of Han Wengong in the back hall suddenly looks particularly tall from an upward perspective.
The space of the Han Temple is a sudden climax. The high momentum forced the worshippers to feel the loftiness of Minister Han, "a scholar is like a big dipper on Mount Tai" (The Book of the New Tang Dynasty, Han Yuchuan).
The ingenious position of the Han temple is also reflected through the opposite perspective. When you look back from the temple, or lean on the fence outside the temple, contrary to the feeling of visiting the temple, your vision becomes so broad. Boats on the Hanjiang River, chariots and horses on the Xiangqiao Bridge, and Longchong Castle, all kinds of romantic feelings are presented. Such a big Chaozhou city is like the outer court of the Chinese temple. This is an "anti-climax style from solemn to ordinary" (Needham language). From this perspective, the sublimity of Han Yu's image turns into kindness. This is the difference between Korean temples and temple science. In the architectural space of temple science, Confucius shows people an inscrutable mystery. Han Temple makes people feel the sublimity of Han Wengong and the closeness between Han Wengong and chaozhou people.
The plane structure of the Chinese temple is very simple, but this simple building has achieved unusual visual effects because of the clever use of the topography of the temple site. It shows the superb design standards of Chaozhou ancient architects.
1984, the Han Temple was completely renovated, and a new "Han Wen Gong Temple" square was built. Since then, Shi Lang Pavilion was built behind the temple, Yunyuan Pavilion was newly built on the right side of the temple, and the "Tiannan Monument Victory" corridor was added in front of the temple, making the Korean Temple one of the main tourist attractions in Chaozhou. Like the newly-built temple science, the cultural function of temple buildings has also changed in the process of being reused. For example, tourists slowly appreciate the calligraphy of contemporary famous artists along the stele gallery and unconsciously enter the Han temple from the side door. At this time, it may be the colorful ancient stone carvings on the walls that attract him more than the statues in the hall. The lofty emotion of paying homage to the sages was replaced by nostalgia, so the function of the temple disappeared.