唐前小說關於五嶽神的描寫，向以泰山神為主，中唐戴孚《廣異記》打破傳統，共收錄了14篇的華山小說，算是唐代華山小說的代表。《廣異記》裡的〈河東縣尉妻〉、〈仇嘉福〉載華山府君搶婚故事，不僅和晚唐五代其他小說集如《紀聞》和《逸史》所錄故事情節雷同；同書《趙州參軍妻》和《玉堂閒話．葛氏婦》也都屬山神搶婚故事類型，唯搶婚者為泰嶽三郎。由於此故事類型只出現在中晚唐五代，迫害者以華山府君為多，泰嶽三郎居次，這與唐代建都長安、華山信仰興起和玄宗搶子媳為妻事等不無關聯。尤其「華山」、「三郎」及主持正義者多出手「三」次後，才終於完成拯救到受害者，不僅和玄宗以華山為本命及在兄弟間行三契合，山神搶婚故事裡的受害者都是基層官吏，故事最末多以太一神獲得圓滿解決和指控者皆為女子等共同性，足見此故事類型應出於同一個源頭且流行於當時，泰嶽三郎與華山府君的替換係屬互文。由於山神搶婚是山神世俗化的結果，也是人世間權貴惡行的隱喻，中晚唐五代所以盛行此類故事，既反映出當時社會存在現象，亦說明百姓期待有伸張正義之士做主的心願。

Novels on gods of the Five Great Mountains before Tang dynasty mainly focused on god of Taishan. “Guang Yi Ji” in the mid-Tang broke with this tradition and collected 14 articles from Huashan novel, which can be the representation of Huashan novels in Tang dynasty. “He Dong Xian Wei Qi” and “Chou Fu Jia” in “Guang Yi Ji” published the stories of bride kidnapping of Huashan God. The plots of the stories were quite the same as those in other novel collections such as “Ji Wen” and “Yi Shi” in the late Tang and Five Dynasties. In the same book, the story type of “Zhao Zhou Can Jun Qi” and “Yu Tang Xian Hua-Ge Shi Fu” also belonged to bride kidnapping of mountain gods. However, the bride kidnapper was Taishan San Lang. The story type only appeared in mid and late Tang and Five Dynasties. God of Huashan was the main persecutor, and Taishan San Lang took the second place. This may have something to do with the facts that Changan was the capital of Tang, the emergence of Huashan belief, and Tang Xuan-Zong made his daughter-in-law become his wife. In particular, “Huashan” and “San Lang” corresponded with the fact that Xuan-Zong took Huashan as his natal fate and was the third of his siblings. Also, the victims in the stories of bride kidnapping of mountain gods were all grass-roots officials. The commonality of the stories almost ended that God of Taiyi satisfactorily acquired the solution, and the accuser were almost females. It clearly indicated that this story type may have identical origin and was popular at that time. The substitution between Taishan San Lang and God of Huashan belonged to intertextuality. Bride kidnapping of mountain gods was the result of their secularization, and it was also a metaphor of the dignitary's malefaction in the secular world. The prevalence of such kind of story in the mid and late Tang and Five Dynasties not only reflected the existing phenomenon at that time but also indicated the expectation of the ordinary people to have the righteous to call the shots.