What does Lou Zikai do?

Lou Zikuang (1907-2005), male, born in Shaoxing, Zhejiang, is a famous folklorist, folk literature and art scholar and folklorist. He loved folk literature and art in his childhood. When he was a junior high school student in Shaoxing, Zhejiang, he had collected and recorded two volumes of Shaoxing Ballad and Shaoxing Story, which were compiled into the folklore series of National Sun Yat-sen University and published in Guangzhou in July 1927. Later, he wrote folk literature works for Ballad Weekly, Folklore Weekly of Sun Yat-sen University and Literature Weekly of Shanghai Literature Research Association, which were edited by the National Peking University Ballad Research Association. In the summer of 1932, together with Gu Jiegang, Zhou Zuoren, Jiang, and others, the Chinese Folklore Society was founded in Hangzhou, and various academic publications on folklore and folk literature were edited, such as Folklore Weekly, Folklore Monthly, Meng Jiangnv Monthly and Folklore Collection.

Chinese name: Lou Zikuang

Nationality: China.

Ethnic group: Han nationality

Date of birth:1July, 907

Date of death: 2005

Occupation: folklore expert

Graduation school: Shaoxing Middle School, Zhejiang Province

Representative Works: On Folk Literature, Fairy Tales and Jokes in Taiwan Province Province.

The life of the character

Lou Zikai 1907 was born in Yinshan. Later, he worked hard and established ten branches of the Chinese Folklore Society in Fujian, Guangdong and Sichuan, uniting 500 folk lovers and attracting them to join the club. After the outbreak of War of Resistance against Japanese Aggression, Lou Zikuang moved to Chongqing, where the Chongqing branch of the Chinese Folklore Society is located, and edited the weekly magazine and Scenery and Stories. During this period, he himself tirelessly engaged in folklore and folk literature research.

Lou zikuang 1949 went to Taiwan Province province. Soon after, he attended the 22nd, 23rd and 24th international conferences on Orientalism held in Istanbul University, Munich University and Cambridge University. At each meeting, he read papers such as China Folklore Research Trends, China Age Time Series, and China People's Spiritual Life Enjoyment, and served as an advisory member of the Association. After that, he founded the Oriental Culture Supply Society in Taiwan Province Province, providing excellent materials for the eastern and western scholars of folklore and folk literature research in China, and was in charge of the Institute of Folklore of Shenguo Culture College in Taiwan Province Province. He is currently the chairman of the Chinese Folklore Society of Taiwan Province Province, China, and a professor at the China Institute of Culture.

It can be said that since Lou Zikuang set foot on the road of folk literature and folklore, his work can not be separated from editing and organization. From the editor of Folklore Weekly to the establishment of Taiwan Province Oriental Culture Supply Society and Taiwan Province Landscape Editorial Committee, nearly ten publications have passed. In February 1933, Professor W.Eberthard of Berlin National Museum wrote to Lou Zikuang, editor-in-chief of Folk Monthly at that time, saying: "There is a popular view here: there are no myths and legends in China. Now, from your magazine and the publications of Sun Yat-sen University Folklore Society and Hangzhou Folklore Society, we know that this is not the case. However, if you see the works of many scholars who study China here, you will certainly laugh, because many of the questions raised in them can be answered and confirmed in your extensive research a long time ago. " This shows the influence of its editing and organizational work. The establishment and development of Chinese folklore society also devoted a lot of his efforts.

Over the years, he has published a collection of folk literature works such as Shaoxing ballads, Shaoxing stories, Yue songs, myths and legends that he personally participated in collecting and recording. After he went to Taiwan Province, he also focused on collecting, sorting and photocopying all kinds of folk documents in the past. Since the establishment of Oriental Culture Supply Society, he has published and photocopied more than 1000 series of folklore and periodicals, among which the Special Issue of Asian Folklore and Social Life has published hundreds of series. And served as the editorial board of the bimonthly "Scenery of Taiwan Province Province", which was founded in 195 1. /kloc-in the spring of 0/970, he edited and revised Fifty Kinds of Photocopying China Periodicals in Oriental Literature and Art Series. It has a great influence abroad. 197 1 In the spring of, Lou Zikuang also edited 3 1 kinds of folk books of Sun Yat-sen University, which were reprinted by Taipei Oriental Culture Bookstore. From 1970 to 1980, he compiled a series of China Folklore Society of National Chinese mainland University, and collected 180 kinds of books, including out-of-print old books and new books, including various monographs by scholars from Hong Kong and Taiwan, and thirteen works such as Lou Zikuang's own Fool's Jokes were also included in this series. The collection and publication of these materials have benefited folk literature workers at home and abroad. In addition, in 1963, I collaborated with Zhu to compile Fifty Years of Chinese Popular Literature. This paper comprehensively introduces and evaluates the development and depth of Chinese popular literature (folk literature) movement in recent ten years, and is an important reference book for folklore and folk literature workers.

Last night and this morning of China Folklore Movement, we talked about Lama ballads, love songs, ancient and Yao flood legends, etc. 1949 published the collection of essays "Golden Dragon Collection", among which "A Discussion on the Stories of Smart Girls and Silly Girls" is a more effective article in his research on story classification. In this article, starting from the genre of stories, he divided Qiao Nv's stories into three types and eleven types, and divided Dainiang's stories into two types and three types, and analyzed them. Then he adjusted the distribution points of Qiao Nv and Dai Niang's five types and fourteen types in the whole country, made a detailed analysis, and made clear the story of Qiao Nv Dai Niang. At the same time, he also quoted the evolution of typical stories and the comparison of the same type of Tibetan and Indian stories, and explained the essence in simple terms. In his view, the natural conditions for changing customs are that "broadcasting" and "skillful" and "broadcasting" are in any realm, not in the time limit, the customs of the past are passed down to the modern times, and the fashion of place A spreads to place B. "Coincidence" is the same time, with no past history, but different spaces have the same customs. These two ways are the most natural evolution phenomena of folk customs on the earth. As can be seen from the "radio", the progress of folk customs has * * * similarities; It can be seen from "coincidence" that folk customs are constantly evolving from being selected on the radio to being adopted after being selected. Therefore, in his view, in order to change customs, we must first have certain customs and styles that can meet the needs of the target, use more natural forces, use less people to promote them, and do not adopt the method of banning them. Instead, we need to change old customs and innovate customs, so that we can gain and lose, and besides political, human, disaster-resistant and moral education, we must also promote new styles from the perspective of folklore itself.

Lou Zikuang has devoted himself to studying the consanguineous relationship between Taiwan Province folk customs and mainland folk customs for more than 20 years after he went to Taiwan, and gained a lot. He analyzed the formation and evolution characteristics of folk customs from five parts, the emergence and development of various forms of folk customs in Taiwan Province Province, and their profound blood relationship with mainland folk customs. Therefore, goodness and goodness are interrelated, and the new is not self-sufficient, so the blood relationship forms an ethical culture, and the space-time relationship forms a historical culture, which condenses into a whole and becomes the Chinese national culture. Like customs, it is an important part of national culture, even fundamental. As long as it is the habit of the Chinese nation, it will follow every member of the Chinese nation, whether it is to the ends of the earth, Shannan or Mobei. Then, in the second, third and fourth parts, he studied the seasons in Taiwan Province Province, such as the Spring Festival, the fifteenth Shangyuan Festival, Tomb-Sweeping Day, the fifth day of May, the dragon boat drum, the seventh day of July and other festivals, as well as traditional beliefs, such as the belief in God's will, the worship of Confucius, the worship of Zheng Chenggong, the worship of the god of wealth, the god of keeping alive, the god of doctors, the god of fertility and ancestors. Celebration, marriage and funeral are three aspects, especially part of traditional beliefs. He pointed out that "respecting heaven and ancestors" is an inherent belief of the Chinese nation, which runs through all customs and habits and becomes the backbone of culture. Finally, he concluded in the postscript: Taiwan Province's New Year's Day, traditional beliefs, popular customs and beliefs to celebrate weddings, funerals and weddings reveal the colors of the Central Plains and the traditions of China. Undoubtedly, the folk customs of the Central Plains naturally spread to Taiwan Province Province. The folk customs of Taiwan Province Province are also copies of Fujian and Guangdong provinces, whose customs and habits are similar to those of other provinces. According to the origin and evolution of any folk custom in Taiwan Province province, we can see that the blood relationship is concentrated in the folk custom in Taiwan Province province, while the blood relationship of people from the Central Plains, Fujian, Guangdong and Taiwan Province provinces cannot be eliminated in the profound folk custom in Taiwan Province province. In 1963, fifty years of Chinese popular literature co-authored by him and Zhu is an important theoretical work with information and research. Lou Zikuang is responsible for writing myths, legends, stories, jokes and postscript. In the myth part, he put forward his own views on the focus of myth research and the role of myth. He believes that there should be three key points in myth research: can the similarity of myths between different nationalities be used as proof of cultural contact? First of all, it depends on the consideration of ethnic geographical relations and cultural and historical relations. It is particularly important to make an accurate investigation based on the historical and geographical distribution of mythical materials. The change of myth between this nation and different nations should be based on the consideration of the relationship between myth and other aspects of culture. Comparison of myths of different nationalities in different times. As for the role of myth, there are many aspects, and the relationship with religious consciousness and belief is more direct than that with social life. For example, (1) myth can rationalize the contemporary order, (2) myth is the license of religious ceremony, (3) myth reflects the contemporary world outlook and outlook on life, and (4) observe the contemporary nationality from myth. During this period, Lou Zikuang also wrote a variety of works on folklore and folk literature and art, such as Taiwan Province Folk Literature and Art, Myth Conghua, Jokes Collection < 1 > < 2 >, Zodiac Story, Taiwan Province Folk Literature Conghua, New Year Custom, Wedding Custom and so on.

Erudition and academic contribution

Lou Zikuang has devoted himself to China folklore and folk literature for 60 years. He wrote a lot, worked hard and made great contributions. His contribution to the study of China folk culture can be summarized from three aspects: editing organization, data collection and theoretical research.

data collection

Over the years, after he went to Taiwan Province, he also focused on collecting, sorting and photocopying all kinds of folk documents in the past. Since the establishment of Oriental Culture Supply Society, he has published and photocopied more than 1000 series of folklore and periodicals, among which the Special Issue of Asian Folklore and Social Life has published hundreds of series. And served as the editorial board of the bimonthly "Scenery of Taiwan Province Province", which was founded in 195 1. /kloc-in the spring of 0/970, he edited and proofread Fifty Kinds of Photocopying China Periodicals in Oriental Literature and Art Series, which had great influence abroad. 197 1 In the spring of, Lou Zikuang also edited 3 1 kinds of folk books of Sun Yat-sen University, which were reprinted by Taipei Oriental Culture Bookstore. From 1970 to 1980, he compiled a series of China Folklore Society of National Chinese mainland University, and collected 180 kinds of books, including out-of-print old books and new books, including various monographs by scholars from Hong Kong and Taiwan, and thirteen works such as Lou Zikuang's own Fool's Jokes were also included in this series. The collection and publication of these materials have benefited folk literature workers at home and abroad. In addition, it also comprehensively introduces and evaluates the development and depth of popular literature (folk literature) movement in China in recent ten years, which is an important reference book for folklore and folk literature workers.

theoretical research

1949 published the collection of prose "Longjin Collection". In this article, he divided Qiao Nv's stories into three types and eleven types, and divided Dainiang's stories into two types and three types, and analyzed them. Then he sorted out the distribution points of five types and fourteen types of Qiao Nv and Dai Niang stories in the whole country, and made a detailed analysis to explain the ins and outs of Dai Niang stories in Qiao Nv. At the same time, it explained the essence in simple terms and became the representative work of the same type of articles in that period. In another article, "Changes in Time Series of Years", which was also included in the Collection of Jinlong, he put forward his own views on changing customs. In his view, the natural conditions for changing customs are that "broadcasting" and "skillful" and "broadcasting" are in any realm, not in the time limit, the customs of the past are passed down to the modern times, and the fashion of place A spreads to place B. "Coincidence" is the same time, with no past history, but different spaces have the same customs. These two ways are the most natural evolution phenomena of folk customs on the earth. As can be seen from the "radio", the progress of folk customs has * * * similarities; It can be seen from "coincidence" that folk customs are constantly evolving from being selected on the radio to being adopted after being selected. Therefore, in his view, in order to change customs, we must first have certain types of customs that can meet the needs of the object, use more natural forces, use less people to promote them, and do not adopt the method of banning them, but need to change old customs and create new ones. In addition to politics, human feelings, disaster prevention and moral education, the perspective of folklore itself and the implementation of new types are the most important.

correlation studies

relationship by blood

Lou Zikuang has been in Taiwan for twenty years, and devoted himself to studying the consanguineous relationship between Taiwan Province folk customs and mainland folk customs. In this book, goodness and goodness are interrelated, and then in the second, third and fourth parts, he studies the seasonal order in Taiwan Province Province.

myth

From 65438 to 0963, Lou Zikuang wrote five parts: myth, legend, story, joke and postscript. In the myth part, he put forward his own views on the focus of myth research and the role of myth. He believes that there should be three key points in myth research: can the similarity of myths between different nationalities be used as proof of cultural contact? First of all, it depends on the consideration of ethnic geographical relations and cultural and historical relations. It is particularly important to make an accurate investigation based on the historical and geographical distribution of mythical materials. The change of myth between this nation and different nations should be based on the consideration of the relationship between myth and other aspects of culture. Comparison of myths of different nationalities in different times. As for the role of myth, there are many aspects, and the relationship with religious consciousness and belief is more direct than that with social life. For example, (1) myth can straighten out the contemporary order; (2) Myth is the license of religious ceremony; (3) Myth reflects the contemporary world outlook and outlook on life; 〈4〉 Looking at contemporary nationality from myth. During this period, Lou Zikuang also wrote a variety of works on folklore and folk literature and art research.

Turtle culture

At the end of 1997, Chen Yiyuan's book Folk Culture and Folk Literature was published (including the old work of Folk Weekly and an unpublished manuscript). Professor Guo Wei, a famous mainland scholar, was unable to meet Lou Lao personally because he came to Taiwan for a meeting, which deeply regretted. He asked Chen Yiyuan to visit on his behalf to supplement his series of studies on China folklorists and folk artists. In addition, Professor Yi, who is studying Yangzhou Pinghua in Norway, wants to meet more experts in Taiwan Province Province, so he made an appointment with Mr. Fan Zengping to accompany Professor Yi to send a book to Shuangxi outside Shilin to pay a New Year call and do the recording work that Professor Wei needed.

As a result, when Lou Lao saw Ebrd's visit, the topic always revolved around the tortoise. He earnestly hoped that Professor Yi would introduce more western turtles and their folk beliefs. He only said that he would give a written reply when he was free. 1June 99813rd, Chen Yiyuan accompanied French professor Chen Qinghao to see Lou Lao. When the old saying was repeated, Chen Yiyuan realized that Lou Lao was eager to "establish a research method of Chinese folk literature and comprehensively collect and compare data from China, Asia and the whole world". He has been in England since the winter of 1996.

Lou Lao not only took notes from ancient tortoise custom documents and modern published materials, but also personally completed the story of the marriage between ancient tortoise and Fuxi Nuwa, worshiping tortoise as a god, Du Fu as king, tortoise as prime minister, turtles and other animals. There are turtle islands, turtle mountains and geomantic omen everywhere, and green hairs in Shaoguan, Guangdong. Lou Lao wrote a letter to Wang Zhisan of Chinese mainland, regardless of his old age and frailty, asking about the situation of sea turtles in mainland China. Wang Zhisan collected more than 20 legends about turtles and gave them to Lou Lao. Later, in the section "People, Activities and Others" of his book "Collection of Folk Documents in Taiwan Province Province", Chen Yiyuan introduced this article collected by Lou Lao in Jingning County with the title of "Recent Situation of Lou Zikang and Research on Turtle Custom". Chen Yiyuan said that Lou Lao's ongoing research on turtle customs is really attractive. For example, in the article "The Marriage of an Ancient Turtle and Fuxi Nuwa", he introduced a myth and legend recently collected in Jingning County, Gansu Province (about how a turtle skillfully helped Fuxi Nuwa get married), and expressed three historical folk opinions according to its story content: first, it proved that turtles are spiritual and have a long life; second, it called for strengthening the collection of folk information in northwest China; and third, it was exploration. It's interesting to say.

Personality influence

/kloc-in the summer of 0/930, Zhou Zuoren, Gu Jiegang, Jiang, Lou Zikuang established the Chinese Folklore Society in Hangzhou. Lou Zikai was the youngest at that time. He is two years younger than Zhong Jingwen. Folklorists from all over the world always inquire about Lou Zikuang when they visit Taiwan Province Province. However, because Professor Lou is old and has not appeared in public, not many people know his situation. There are even many young friends, only by name, not by name. Lou Zikuang is "the patron saint of China's folklore research works". How did he get the title of "patron saint of folklore research works in China"?

On February 22nd, 1988, Taiwan Province China Times published the column "Visiting the Master" in the 6th issue of Folklore Weekly, and this title appeared for the first time. The author of that year was Chen Yiyuan, a famous young folklore expert in Taiwan Province Province. He is a professor at Chung Cheng University and has great influence in folk culture at home and abroad. Because of his outstanding contributions in moving Chinese Folklore Society to Taiwan Province Province, establishing Oriental Culture Bookstore, photocopying and distributing more than 0/000 kinds of folklore books, he honored Lou Lao as "the patron saint of folklore research works in China". This reputation is definitely deserved by his old man. Later, Lou Zikuang's articles mentioned the two sides of the Taiwan Strait (such as Zhang Yufang's The Arrangement and Research of Lou Zikuang and China Folklore, and Wang Wenbao's History of China Folklore, etc.). ) is repeatedly quoted.

Personality assessment

Lou Zikuang, as the organizer and researcher of China folklore and folk literature and art for decades, left a deep footprint on this road. His huge data collection work has made great contributions to introducing China's ancient cultural traditions to the world and welcoming scholars from all over the world to study the essence of oriental culture. His research work is also an important part of the treasure house of folklore and folk literature and art research achievements in China for decades. In particular, his research on the consanguineous relationship between Taiwan Province folk customs and Central Plains folk customs proves from another aspect that Taiwan Province Province has been a part of China since ancient times, and the nation of Taiwan Province Province is a flesh and blood member of the Chinese nation. It has made great contributions to the exploration of national cultural heritage and the promotion of national cultural spirit.

works appreciation

The following is Lou Zikuang's 9 1 year-old article "The Marriage of Ancient Turtles and Fuxi Nuwa" written in Taipei:

I want to innovate the research methods of Chinese folk literature, and collect and compare the information of China, Asia and the world from one thing to another. 1in the winter of 996, a British colleague, Professor DrRichardMuihead, wrote to ask for information about turtles. I immediately found 50 stories, legends and proverbs about turtles circulating in Asia, most of which are works from ancient times to modern times in southeast, southwest and northeast China, while those in northwest China are relatively lacking and need to be investigated and recorded again. Because China people especially respect and care for the tortoise, people think it is a kind of "spirit", and it is called "Four Spirits" together with dragons, forests and phoenixes. It is said that he is the oldest, and he can live to be one hundred years old, or even ten thousand years old.

I'm going to write a book called "The Customs of Asian Turtles". The first chapter is "The Age of Turtles", and then I will use the existing materials to write it. In the spring of 1998, my hope has seen the dawn. It was Mr. Wang Zhisan (), whom I had never met, who gave me a new book, Myths and Legends, which contained Fu's marriage (II). A turtle helped Fu marry Nu Wa. The story goes like this:

Fuxi and Nuwa are brothers and sisters. In ancient times, they were forbidden to get married. They are in distress, because everything in the world has been flooded, leaving only a man and a woman, a turtle and a cow, and no other creatures can be seen.

Fuxi stood on the ground sadly. Suddenly, a turtle crawled out from his feet. It can talk and say to Fuxi, "There are no dead creatures in the world. The Millennium tortoise will come to you. " He was very happy, but he answered anxiously, "My sister doesn't agree to marry me." The tortoise replied, "Don't worry, I have my own way to beg her." With that, the tortoise climbed up and said to Nuwa, "Nuwa, there is a longicorn in Shangwan. Only when you go can you bring it back. With this cow, the world can farm and grow grain, and the people can prosper. " She replied, "It's not far from Shangwan Road, but you have to cross Hulu River. The river is raging, how can I live? " The tortoise said, "What's so difficult? I am a creature in the water. You climb on my back and I'll carry you across the river. " Nu Wa said, "How can I do that? I am a woman's house. How could I be like this? " The tortoise replied, "as long as there are livestock in the world to plow the fields and food can grow in the fields, you can crush my back shell and I will do it!" " ""As long as I step on your back gently, I won't break your hard back. " Nu Wa said. But the tortoise answered her, "that's impossible." There are all kinds of things in this world. If you really step on my back, I'm finished! ？” Nu Wa should answer, "I feel very strange. But I want to ask you, will I really crush your back? Then I don't want to cross the river until the flood in the river recedes. The tortoise couldn't help shouting, "No! This longicorn was given to you by the Emperor of Heaven. You were afraid that the river could not stay, so the Emperor of Heaven took it back. "Nuwa hesitated for a long time, and finally made up her mind to cross the river to lead the cattle, saying," Then you should carry it firmly. "

When the tortoise saw that Nu Wa agreed to cross the river, he waited for her happily. They went to the Hulu River and saw that the water had bottomed out. It's not very deep. The tortoise, with his back on the river, saw the longicorn standing on the other side. Just before going ashore, Nu Wa took the bull's head reins first, and the longicorn learned to swim, followed Nu Wa into the water, and the tortoise carried her, and they crossed the river together. Since then, the longicorn beetles have stayed in folk farming fields for generations to benefit the world.

When the tortoise and Nu Wa were crossing the river, they heard the voices of "Barrow" and "Barrow", as if the tiles were broken. It turned out that the turtle's back was crushed by her, and it hurt to bite the atmosphere. Knowing that she had made a big disaster, Nu Wa was so scared that she fell on the turtle's back and began to cry. She cried and said, "Grandpa, what should I do? Do I still have the face to live in the world after this disaster? " The tortoise said angrily, "Nu Wa! As long as you promise me one thing, you can live without face. " Nu Wa replied, "As long as you can grow up well, I can do anything shameful." The tortoise said, "Then marry Fuxi and have children, or there will be no human beings in the world!" " "

Nvwa thought and thought, but reluctantly agreed and asked the tortoise, "Then how can your body get better?" The tortoise added, "If you get married tonight, my health will get better tonight. You can come to me in three days. "

Nu Wa went back to the cave and explained everything to Fuxi. They could marry the tortoise. Fuxi was secretly happy, so their brother and sister got married in the cave. After three days, the couple went to visit the tortoise, whose back was intact, like thirteen crustaceans. Year after year, marriage is postponed for three days in folk etiquette. According to the custom of Huimen, the newly married house is now called "bridal chamber", which is also the name of "earth cave".

The above is the marriage of Fuxi announced by Wang Zhisan and Rong in Jingning County, Gansu Province (II). Special additions and deletions, and key records, remind me that there are three kinds of views on the content of this story among the people in history: First, from the Fuxi era, we found a turtle to help brothers and sisters get married, which is the story of China four thousand years ago. This happened 4,000 years ago, and turtles are still active in China for generations. We can trace back to it. It is 4000 years old, and its life span is longer than that of dragons and phoenixes that have long been invisible in the world. That turtle is an elf with a long life. Second, since the May 4th Movement in China; Most of the stories of folk emperors collected in the survey were written by colleagues from Peking University, Sun Yat-sen University, Fu Jen Catholic University and Chinese Folklore Society. There is a lot of information about the north, south and east of China, but no one came to the northwest to look for it. There are few stories about Fuxi Nuwa, which need to be supplemented. Today, Wang Zhishan, a native of Jingning, Gansu, and many others share the same interests. It is really our great wish to engage in folk literature, history, folklore and geography. The third point is about the big issue of human life-long events. Fuxi and Nuwa are the only surviving brothers and sisters after the flood. At the same time, in the same space, men, women and children were flooded. In other words, Fuxi and Nuwa were depressed because they could never find a spouse again. Fortunately, they got the Yucheng brother and sister of the tortoise to marry, thus continuing the human generation.

This is an ancient custom in China that forbade consanguineous marriage, which was popular among the people and extended to the royal family. In a populous society, everyone strictly abides by it. However, judging from the marriage between Fuxi and Nu Wa, this is a great breakthrough in the human marriage system, and it is also an important event that the marriage prohibition custom is related to the abandonment of human heirs and thus changes. Is this kind of folk marriage feasible? Also ask modern folklorists to comment.

1April 20, 998, 9 1 year old in Taipei.

Birth year check

The academic activities and achievements of Mr. Lou Zikuang, a famous folklorist, have been mentioned by domestic folklore circles from time to time with the increase of cross-strait cultural exchanges since the 1980s, and have been recognized by more people in his hometown, as evidenced by his name being included in Shaoxing Celebrity Dictionary. But according to the dictionary and some newspapers, Mr. Lou Zikuang's date of birth is 19 14. After the death of the old man, the articles published in Shaoxing County Newspaper and Shaoxing County Political Consultative Conference Newspaper in 2006 mentioned it again, and they all criticized the birth year 19 14.

In the 6th year of the Republic of China (19 17), The More Daily published the news that Lou Private British National School held a graduation ceremony in Anchang. There are 6 graduates this year, including 2 second-class graduates, 4 third-class graduates, and Lou Zikuang is the first-class graduate. Chu Ying School evolved from The Four Books of Lou Yi in the late Qing Dynasty, and its main founder was Shou Gong Yi, the father of Lou Zikuang. The school system is junior high school, which has been running for 10 years and has 8 graduates. According to this conclusive historical data, people born in 19 14 are only 4 years old at this time, and it is unlikely that they will graduate from primary school. If a primary school graduate is generally at least eleven or twelve years old, then Mr. Lou Zikuang's birth year should be 1906 or 1907. The data of two decades written by Mr. Lou Zikuang further proves this point. 1992 during the new year, Mr. Lou Zikai said in a letter to the principal of chauncey primary school that "the student is now 86 years old" and signed himself as "86 students"; At the same time, in his New Year message to our teachers, he said, "It's appropriate to waste 86 years old." 1In May 1993, Mr. Lou Zikuang mentioned in his letter to his relatives and friends in Anchang that he was 87 years old and could not return to his hometown because of his old illness. These two materials mention that they are the same age. Based on the hypothetical age of 65,438+0,992,86, the year of birth should be 65,438+0,907 (strictly speaking, the last year of the thirty-three years of Guangxu in Qing Dynasty). It is impossible for a person to remember his age wrong, not to mention the coincidence of the primary school graduation time recorded in Yueduo Daily. Therefore, it seems doubtful that Mr Lou zikuang was born in 1907.