Great Han Empire

Chapter 426 Prophecy and "Baihu Tongyi"

Prophecy and "Baihu Tongyi"

Bibliographic summary
Prophecy and "Baihu Tongyi"

[-]. The name and origin of Chenwei
"Prophecy" is God's prophecy, and the book of prophecy is a kind of book that predicts good and bad.First look at the following explanation: "Shuowen": "Prophecy, test also. There is a book of Zheng Yan, and the book published by Heluo is called Prophecy." Notes and supplements to "Song Niao Fu" and "Wei Du Fu" in the middle) "Cangzha Pian" says: "The book of prophecy is also Heluo book." : "The prophecy, the secret book also comes out of Heluo." (Xuanying "All Scriptures Yinyi" Volume 9 cited)
According to the explanations of the above-listed books, we can know that the book of prophecy is a test book of theological superstition, and it is a prophecy of God to show people good or bad.Jia Yi was relegated to Changsha in the early Han Dynasty. One day at dusk, a pair of birds flew to the side of his seat. Jia Yi thought it was an ominous omen. Degree.” It can be seen that prophecy is a kind of book of divination and experience, and degree is a number. “The degree of prophecy” is translated into modern language, which is the number of good and bad luck explained in the verification book.The word "prophecy" is used as "policy" in "Historical Records: Biography of Jia Sheng". carry on". "Historical Records Biography of Bian Que" "prophecy" is also used as "policy".The prophecy here is also a kind of dream book.Therefore, Li Shan's note in "Wen Xuan·You Tong Fu" says: "The prophecy is also called a dream book." From this, it can be seen that the prophecy book is a superstitious policy book such as divination and dreaming in ancient times. "Sui Shu·Jing Ji Zhi" says: "At the end of the Han Dynasty, Xi Meng, a doctor in the Han Dynasty, collected pictures, wei and prophecies, and miscellaneous accounts were fifty articles, which are called "Chunqiu Disasters and Oddities".It can be seen that Chenwei and Miscellaneous Zhan are books of the same nature.

What is "weft"? "Latitude" originally refers to "longitude". "Shi Ming·Shi Dian Yi" says: "Wei, encirclement. Repeatedly surround to form the scriptures." Su Yu said: "Wei is a book, compared with Fu Yujing, tossing and turning to form friendship, today's By passing on the books of "Yi Wei" and "Shi Wei", we can get the general idea, so the scriptures are formed by repeatedly surrounding them." ("Shi Ming Shu Zheng Bu") It can be seen that the generation of Wei Shu is based on the meaning of the scriptures, and its essence is A combination of theological superstition, Yin-Yang and Five Elements theory, and scriptures.

Is there any difference between "prophecy" and "weft"?There are different opinions on this issue since the old days. Wang Mingsheng's "Moth Book" says: "The weft is the weft of the longitude, also known as prophecy." (Vol. , to prophesy the old name." (Volume 2 "Wei Shu Lun") Gu Yangang said in "Alchemists and Confucian Scholars in the Qin and Han Dynasties":
Prophecy is prophecy, and weft stands against the scriptures. ...These two kinds seem to be different in name, but in fact there is not much difference in content.In fact, it is just that prophecy is the first name, and latitude is the last name. (Chapter 19 "The Fabrication of Prophecy")
All of the above believe that there is no difference between prophecy and latitude.Those who advocated the difference between prophecy and weft included Hu Yinglin and Sun Yu (jué) in the Ming Dynasty.Hu Yinglin's "Four Parts of Correctness" said:
The rate of the world is based on prophecy and latitude. Although the two books are similar in appearance and inward, they are actually different.The name of wei is matched with scriptures, so there is no other name except "Six Classics", "Yu" and "Filial Piety". "Hetu", "Luoshu" and other latitudes are all "Yi".The prophecy is attached to the "Six Classics", but the eight volumes of "The Analects of Confucius" are not general, and I think this is the only one. I occasionally read the notes of "Sui Jingji Zhi" and see more than ten, but I know that all prophecies are based on ancient sages The name, its book is very different from the weft style, and its theory is especially absurd, so it will never be extinct after the Sui ban.

Volume 35 of Sun Wei's "Gu Wei Shu" "Luo Shu Wei" said: "If you read the prophecies in his writings today, is it true that "He Tu" is the main weft, and "Luo Shu" is the main prophecy?"

"Summary of the General Catalog of Siku Quanshu" believes that prophecy is self-prophecy, latitude is latitude, and they are not the same. "Summary" and "Yi" category six appendix "Yi Wei" case language cloud:

Confucians often call it prophecy, but in fact prophecy comes from prophecy, and weft comes from weft, which is not the same category.The prophecy is a cryptic language, predicting good or bad. "Historical Records Qin Benji" said that Lu Sheng recorded the language of books as its beginning.The tributary of the latitude and the longitude, and the side meaning. "Historical Records Preface" quoted "Yi" "Missing a tiny bit, the difference is a thousand miles". "Hanshu Gai Kuanrao Biography" quotes "Yi" "Five emperors govern the world, and three kings rule the world." All commentators think that the text of "Yi Wei" is also true.Since the Qin and Han Dynasties, Confucianists have deduced and argued that they have written their own books, which are not compared with the original scriptures. ...The difference between prophecy and weft has been analyzed by predecessors.It is not true that later generations ridiculed the class.The seven books including "Gan Chiu Du" on the right are all the texts of "Yi Wei", which is different from those who confuse people's aspirations and contradict reason and teaching.

Since the "Summary" is a book written by the emperor, since then, scholars in the Qing Dynasty have mostly followed the theory of the "Summary", thinking that Chenwei is completely different.In fact, prophecy, as a kind of divine prophecy, has existed for a long time; and the biography, records, and sayings used to explain the "jing" also appeared in the Warring States Period.So in essence, the two are different.However, under certain conditions, a large number of prophecies appeared under the banner of "sages", and when Wei used to interpret scriptures cited a large number of prophecies as the basis for arguments, prophecy and wei actually merged into one.In order to explain this problem, it is necessary to investigate the origin of Chenwei.

The prophecy comes from the end of the Western Han Dynasty.Confucianism in the Han Dynasty said that the prophecy originated in the time of Emperor Ai and Emperor Ping of the Western Han Dynasty.They knew the details of the fabrication of prophecies by Confucian scholars who were alchemists at that time, so they could make this conclusion.

Huan Tan said: "Nowadays, people who are clever, intelligent and talented, add books and pretend to be prophecies." ("Book of the Later Han Dynasty. Biography of Huan Tan")
"Book of the Later Han Dynasty Zhang Heng Biography" contains Zhang Heng's Shang Shuyun: "The words are made before, and the words are left behind, so the wise are precious. They are called prophecy books. The prophecy books are only published, and few people know them."Since the Han Dynasty took the Qin Dynasty, fought with military force, and achieved success, it can be described as a major event. At this time, it cannot be called a prophecy.If the disciples of Xia Housheng and Sui Meng made their names with Daomu, there is no prophecy in their works.Liu Xiang and his son, the secretary of the school, have read nine streams, and there is no prophecy record.After becoming sad, it is the beginning to hear it. According to the "Book of History", Yao sent Gun to manage the floods, but after nine years of success, Gun was killed, and Yu was the heir to prosper, while "Chunqiu Prophecy" says "Gong Gong manages water".All the prophecies say that the Yellow Emperor defeated Chiyou, but the "Poetry Prophecy" only thinks that Chiyou was defeated, and then Yao was ordered. In "Chunqiu·Yuanmingbao", there are Gongshuban and Mo Di, which happened in the Warring States Period, not in the Spring and Autumn Period.It is also said that Yizhou is farewell, and the location of Yizhou lies in the Han Dynasty.Its name is Sanfu Zhuling, and the number of generations can be known. As for the picture, it ends with Emperor Cheng.A volume of books, different things.The words of the sage are unreliable, and they will almost certainly be hypocrites, who want to get money from the world.In the past, Jia Kui, a servant, picked up more than [-] things that were different from each other, and all the prophecies could not be said.As for Wang Mang's usurpation of the throne and the catastrophe of the Han Dynasty, why not stop the eighty chapters?Then you know that the picture prophesies into thousands of sorrows and peace.

There are a few points worth noting that Zhang Heng mentioned here. First, Zhang Heng’s definition of the prophecy is "the words come first, and the signs come later."This is a characteristic of prophecy, but he neglected that "prophecy" is a prophecy in the guise of gods, not scientific prophecy.[-]. After Cheng Ai, prophecies began to be circulated.[-]. Although the book of prophecy was entrusted to Confucius, it records the events of the Warring States Period, so it can be seen that it was not made by Confucius.There are also prefectures and mausoleums in the Han Dynasty, which is sufficient evidence that the prophecy books came from the Han Dynasty. After Emperor Cheng and Emperor Ai, the prophecy was circulated.Huan Tan and Zhang Heng were all masters of Confucianism in the Han Dynasty. They were very close to the time when Chenwei was formed, and they could make such a conclusion only after knowing the situation at that time.Since then, many scholars have agreed with Zhang Hengzhi's theory.Yan Ruoqiu of the Qing Dynasty also said:

Tasting Siwei's book was born in Chengdi, and it was born in Ai and Ping, especially when it was caught in Tokyo. ... The case may ask Weiqi Aiping, why did Zi think that Shicheng Emperor?Yu Ri: Zhang Heng said, "It's the first time you hear about it after mourning." At the beginning, I didn't know what it meant.Reading the class book "Li Xun Biography" Chengdi Yuan Yanzhong, Xun said Wang Genri: "Five classics and six latitudes, respect the art of outstanding scholars."Heng also said, "Wang Mang usurped the throne, and the Han Dynasty was a disaster. Why not stop the eighty chapters? You know that the prophecy was born at the time of mourning." See You Dongran. ("Shangshu Guwen Shuzheng" Volume 7)
Yan Ruoqi interpreted Zhang Heng's theory, thinking that he was already famous when he became emperor, and that Tuzhen was born when Aiping was born, which is quite insightful.There is a lot of factual basis for the prophecy to come from the Han Dynasty.

[-]. The Stereotype and Rise and Fall of Chenwei

As mentioned above, Chenwei is a book created by alchemists in the Han Dynasty and relies on classics.When Wang Mang mastered "astronomy, map prophecy, Zhonglu, Yueling, and art of war", "there are thousands of people with supernatural powers in the world". ("Hanshu·Wang Mang Biography") Many of them were alchemists who produced a large number of prophecies, so that sporadic prophecies were compiled into books.Liu Xiu, Emperor Guangwu of the Later Han Dynasty, rose in response to the prophecy. "He Tu Chi Fu Fu" says: "Liu Xiufa's soldiers can't catch the way, the four barbarians gather in the dragons and wilds, and the fire is the main one at the time of April and Seventh." "Wang Zhuan" said that Liu Xin changed his name to Xiu in the first year of Jianping, and his style was Uncle Ying.Ying Shao's annotation refers to this prophecy.Emperor Guangwu Liu Xiu was born in the first year of Jianping (6 years ago) of Emperor Ai of the Han Dynasty. It can be seen that the prophecy of "Chi Fu Fu" had been circulated before Emperor Guangwu's lifetime, so Liu Xin changed his name to meet the prophecy.The so-called "fire dominates during April 28th".Forty-seven is 22.Emperor Guangwu Liu Xiu raised his army in the third year of Emperor Wang Mangdi (AD 206), and Emperor Gao of the Han Dynasty Liu Bang destroyed Qin in 228 BC and became the King of Han. The prophecy of "Chi Fufu" may have come from the early years of Emperor Cheng of the Han Dynasty, and when Cheng mourned, this prophecy had been widely circulated, so Liu Xin changed his name to respond to the prophecy.Whether Emperor Guangwu's naming of Xiu also had a prophecy meaning or a coincidence is difficult to examine in detail.
The rise of Liu Xiu, Emperor Guangwu of the Eastern Han Dynasty, was based on prophecy.When Wang Mang was in Wang Mang, Wang Kuang, the soothsayer, made a prophecy for Li Yan, saying that "Jingchu should be prosperous, and Li's family will be his assistant" ("Hanshu·Wang Mang Biography").Li Shou, Liu Xiu's fellow countryman, "good ephemeris and prophecies", and Wang Mang was Zongqing's teacher, and he also made the prophecy "Han should be revived, Li's assistant" (see Yuan Hong's "Hou Han Ji" Volume 56).Li Tong, Li Shou's son, used this prophecy to encourage Liu Xiu to raise troops. Later, Liu Xiu responded to the prophecy of "Chi Fufu" that he was the emperor.Emperor Guangwu arose because of prophecies, and after he came to the throne, he believed in prophecy and used prophecy to decide some disputes and indecision.In the first year of Zhongyuan ([-] years), Emperor Guangwu "announced the prophecy to the world" ("Book of the Later Han Dynasty Guangwu Emperor II").

"Announce the picture prophecy to the world", that is, to officially disclose the picture prophecy as the final version.This has two meanings. (1) Prior to this, prophecies could be fabricated individually; as mentioned above, Wang Kuang, the diviner, could make prophecies for Li Yan.Another example is that Gongsun Shu, according to the opposition between Shu and Liu Xiu, made his own prophecy and miscellaneously cited prophecy to fight against Liu Xiu. "Book of the Later Han Dynasty Gongsun Shuzhuan" says: "The story is also good for the fate of ghosts and gods, and the prophecy. It is believed that Confucius's "Spring and Autumn" is a red system, and the twelve males are broken. , The list is exhausted. A surname can no longer be ordered. He also quoted the "Luyun Law" and said: "'Abolish Emperor Chang and establish Gongsun. "Kuo Dixiang" said: "Dixuan was ordered, and Gongsun held it." "The Aid to the Gods" said: "The West Taishou, Yimaojin." ’ It is said that the Great Shouyi of the West must never lose money. ... Guangwu suffered from it, and Shushu said: "The picture prophesied that Gongsun is Emperor Xuan."In the Han Dynasty, the road was high, how could the king be so tall? "Naifu regards palm writing as auspicious, how can Wang Mang be effective?" "This is a theological struggle in which Liu Xiu and Gongsun Shu used prophecy for each other. From this story, we can see that prophecy has become popular after Xinmang, and there are many types, so Gongsun Shu can quote "" Spring and Autumn "is the red system". According to Li Xian's annotation in the "Book of the Later Han Dynasty", this is the text of "Shangshu·Kaolingzhao". It is "Weihou Choudi". ("Wen Xin Diao Long, Zheng Wei") and everyone can interpret the meaning of prophecy arbitrarily. Therefore, Gongsun Shu quoted the text of "Kao Lingyao" as saying that "Spring and Autumn" twelve males, It can be seen that Confucius made the law for the Han Dynasty, and it can only be passed on for twelve generations. From Gaodi Liu Bang to Pingdi Liu*
For the eleventh generation, Liu Ying, the son of Jia Wang Mang, happened to be the twelfth generation. He thought that the fate of the Han Dynasty would be the end. This is the explanation of Gongsun Shu.However, Liu Xiu said that "Gongsun" refers to Emperor Xuandi of the Han Dynasty, "Gongsun has already been ill", and refuted his theory that writing in writing is auspicious. "Announcing the prophecy to the world" is to publish the "secret scriptures" of the past, which are top-secret religious theological documents, so Zhang Heng said: "The six arts of Heluo, the chapters have been determined." ("Book of the Later Han·Zhang Heng Biography") Li Xian Note: ""Hengji" said, "Heluo Wujiu, Liuyi 81", that is, 45 pieces." That is to say, there are 36 pieces of prophecies in the two types of "Hetu" and "Luoshu". The number of fifty-nine.In addition to the 81 chapters of "Seven Classics and Latitudes", the so-called "Six Arts and Four Nines", the two add up to a total of 1000 articles, which is what Zhang Heng said "the chapters have been recorded".In the future, anyone who is found to be a prophecy will become a "big treason" and will be severely punished.For example, during the reign of Emperor Ming of the Han Dynasty, the king of Chu Ying, a traffic alchemist, made up a prophecy, and the defendant accused him of treason and was sentenced to "great treason and immorality".As a result, Chu Wangying committed suicide, implicating more than 2 people (see "Book of the Later Han Dynasty Guangwu Ten Kings Biography"), Fuling Zhi Wang Yan and his relatives Xie Yan and Han Guang made a prophecy and were exposed, Xie Yan and Han Guang committed suicide , This case also implicated many people (ibid.). ([-]) Books can be enriched in the past, and prophecies can be changed privately.For example, Emperor Guangwu Liu Xiu once ordered Yin Min to revise the prophecy.Yin Min said: "The book of prophecy was not written by a sage, and it is almost a vulgar word; it is quite like a secular speech, and it may be misunderstood by future generations." .Later, Yin Min added a prophecy "You have no mouth, for Han Fu" (same as above) in the prophecy.As a result, it was discovered by Emperor Guangwu, and Yin Min said: "When I saw that books were added or damaged by the predecessors, I dare not overestimate myself. I am lucky." (Ibid.) It shows that there were many books added or damaged in the past. "Announce the prophecy to the world" is to write the prophecy into a final version, so that the prophecy can be finalized. After that, anyone who adds or loses the prophecy will also be punished.In this way, the books of prophecy are stereotyped, and the power of politics and law is used to maintain the dignity of prophecy theology.

Because Liu Xiu, Emperor Guangwu, liked to draw prophecy and advocated it, the study of prophecy formed a trend in the later Han Dynasty. "Book of the Later Han Dynasty Zhang Heng Biography" said: "At the beginning, Guangwu was good at prophecy, and Xianzong and Suzong were recounted by their ancestors. Since Zhongxing, Confucians have competed to learn Tuwei, and they have attached demonic words."In the Eastern Han Dynasty, Chen Wei was respected as "secret scriptures" and titled "nei xue", which had the authority of orthodox theology.Therefore, during the reign of Emperor Ming of the Han Dynasty, "the chapters and sentences in the "Five Classics" of Dongping Wang Cangzheng are all ordered to follow the prophecy." ("Sui Shu·Jing Ji Zhi") Fan*
"Using prophecy to rectify the anomalies in the Five Classics." ("Book of the Later Han·Fan*
"Biography" Since then, prophecy has been in full swing and flourished for a while.Those who are good at attaching prophecies will be promoted to rank, and those who oppose prophecies will be demoted and offended.Fan Weizong said: "Huan Tan went into exile because of bad prophecy, Zheng Xing said that he was only a rabbit, and Jia Kui was able to attach articles to the conference. "Jia Chuan Lun") quoted Chenwei to explain the scriptures at the Baihuguan meeting, and Chenwei became the orthodox theology of the Han Dynasty.

After the Wei and Jin Dynasties, map prophecies were often used by careerists in the past as a tool to usurp power and change dynasties.Wei replaced the Han and created the prophecy that "the one who replaced the Han should be on the high road" ("Book of the Later Han·Yuan Shu Biography"). "Dangtugao" is the two views of the ancient palace, named "Xiangwei".It symbolizes the prosperity of the Wei Dynasty.Also created "Han Yiwei, Wei Yizheng." ("Chunqiu·Han Hanzi") "Wei Gongzi who replaced the Han." ("Chunqiu·Yuban Prophecy") "Ghosts are in the mountains, Henu is connected, and the world is king." ("Yi Yun Qi") These are Tai Shi Cheng Xu Zhi's references to Su Wei to prove that Cao Wei is the emperor of the Han Dynasty.In the Jin and Song Dynasties, there are all prophecies.Liu Yu of the Song Dynasty took the throne from the Jin Dynasty.Emperor Gong of Jin Dynasty Sima Dewen Zen Seal Book said: "Picture Zhenrui, Jiaoransi is here." ("Song Shu Wudi Jizhong") Xiao Daocheng of the Southern Qi Dynasty proclaimed himself emperor in Song Dynasty, and history called his "name bone body, There are tens of hundreds of prophecies and prophecies in the future." ("Book of Southern Qi·Gao Di Ji Xia") Xiao Yan Dai Qi, Taishi Ling Jiang Daoxiu Chen Tianwen Fu prophecy 64.Shen Yue said to Xiao Yan: "The "prophecy" says: If you walk in the middle of the water, you will be the emperor." ("Liang Shu·Shen Yue Biography") Tao Hongjing "quoted the picture prophecy, and several places became the word "Liang", so that his disciples entered it. "("Liang Shu Chushi Biography") is precisely because the prophecy has become a tool for stealing the country and usurping power, so the emperors after seizing power and taking the throne, they all know the disadvantages, and the tricks he played will be played by others.In order to prevent people from playing with this trick again, since the Han Dynasty, prophecies have been strictly prohibited in all dynasties.Just as the "Hanshu Yangxiong Biography" said that Wang Mang relied on his fate to stand on his own, "after he ascended the throne, he wanted to die and he used his gods to do things."This is exactly the old trick of the careerists of successive emperors after Wang Mang.

Zhang Heng of the later Han Dynasty was the first to expose the falsity of prophecy and advocated banning prophecy.He said: "It is advisable to collect pictures and prophecies. Once they are forbidden, the nobles and purples will not be dazzled, and the classics will be flawless." ("Book of the Later Han Dynasty, Zhang Heng Biography") This kind of suggestion would naturally not be adopted at that time.During the Three Kingdoms period, Cao Wei "banned internal studies and military books." ("Three Kingdoms·Wei Shu·Chang Lin Zhuan" Note Citing Yu Huan "Wei Lue") All prophecy and wei books must be turned over, and "hidden and not sent to officials" will be convicted .In December of the third year of Taishi (267), Sima Yan, Emperor Wu of the Jin Dynasty, "forbidden the study of star gas and prophecy" ("Book of Jin·Wu Di Ji").In the former Qin Dynasty, Fu Jian "banned Lao Zhuang's study of prophecy" ("Book of Jin. Fu Jian Records 375").In the third year of Ningkang (103), "Shang Shulang Wang Pei read the prophecy, (Fu) insisted on killing him, and those who learned the prophecy were extinct" (Zi Zhi Tong Jian, Volume 457).In the Southern Dynasties, these emperors not only used prophecy, but also banned it after they ascended the throne. "Sui Shu.According to the different theory of the Ministry of Jingji, in Song Daming (464-444), the prophecy was forbidden.After Liang Tianjian, the system was emphasized again. "Xiao Yan, Emperor Wu of the Liang Dynasty, "prohibited animals and prophecies", and Ruan Xiaoxu "had both his books". , this remark is beautiful. "Someone asked him for the book of prophecy, and he said, "'How can you blame others for what you don't want', so he burned it." "("Southern History·Yi·Ruan Xiaoxu Biography") Tuoba family in the Northern Wei Dynasty strictly prohibited prophecy. Emperor Taiwu Tuobatao of Wei Taiwu issued an edict in the fifth year of Taiping Zhenjun (485): "Private teacher witches, hidden prophecies, yin and yang, Books of Tuwei and Fangji" must not be concealed. It is limited to February 12th of this year, "if the expiration date is not released, the master and witch will die, and the master will be punished" ("Wei Shu·Shi Zu Ji II"). Emperor Wei Xiaowen In the ninth year of Tuoba Hongdahe (593), the imperial edict: "The prosperity of picture prophecy began in three seasons.It is not a classic of the country, but it is relied on by evil spirits.From now on, the prophecy, the secret weft, and the one called "The Story of Confucius in the Closed Room" are all burned, and the ones that stay are used to make a big comment. "("Wei Shu·Gao Zu Ji [-]"] When Emperor Wen of the Sui Dynasty replaced the Northern Zhou Dynasty, Yang Jian said: "Heluo is a symbol of revolution, and the stars represent the image of the end"; In the early years of the Sui Dynasty, Wang Shao also said to Yang Jian: "The two chapters of "Huang Canzhi" and "Di Tong Ji" were written by Chen Da Sui, and the Ming emperor's morality was all in the Sui Dynasty. "("Sui Shu·Wang Shao Biography") He used the prophecy to express the destiny, and he should be the emperor. However, when his regime was consolidated a little, he ordered in the [-]th year of Kaihuang ([-]) that "private people should not hide the Weihou Figure prophecy. "("Sui Shu. Gaozu Ji [-]") "Emperor Yang ascended the throne, but he sent envoys to search all the books in the world and those who were related to prophecy were burned.Those who are corrected by officials will die.Since there is no recovery of his learning, many people are scattered and dead in the secret mansion. "("Sui Shu·Jing Ji Zhi")
Since the Han Dynasty, there have been many chaos and departures.Since the Wei and Jin Dynasties, it has been forbidden to be destroyed in the past dynasties, and a lot has been lost.During the reign of Emperor Yuan in the Eastern Jin Dynasty, Dai Miao, a regular attendant on Sanqi, said on the table: "There will be no relics in the world." There are only twelve volumes of 92 volumes.The Tang Dynasty also prohibited private collection of prophecies, and it was suspended as a ban. It was written in law. The "Tang Law Shuyi" formulated by Emperor Gaozong of Tang Dynasty stipulated that private houses should not collect "astronomy, books, prophecy books, and military books", and "violators will be punished for two years." (Volume 9 "Position System" law).Shuyi explained: "The books are written by He and Luo. The prophecies are recorded by the sages of the past generations, and the books of future auspiciousness." It can be seen that the prophecy of Heluo pictures is prohibited.However, the "Tang Law" stipulates that "Qi Wei Hou and "The Analects of Confucius" are not prohibited."Weihou refers to "Seven Jingwei" and "Shangshu Zhonghou". Because of this difference, Jingwei and "The Analects of Confucius" can be partially preserved.In the second year of Zong Dali (767) of the Tang Dynasty, he reiterated that "the prophecy is not true, the beetle is deeper than the doubters, it is banned by the state, and it is not a private possession."Order all the state governments in the world to ban it, "Send the officials within ten days, and the director of the department will gather and burn them." , the prophecy waits to ban the book, and accepts the department to burn it, and the one who hides it will die." ("Song History Zhenzong Ji") Ouyang Xiu's "Zhazi for Correcting the Nine Classics" advises that "take the sparseness of the Nine Classics and delete the text of the prophecy ” Although it was not implemented at the time, Wei Liaoweng later wrote "The Essentials of the Nine Classics" and deleted all the texts of prophecy and weft.In the tenth year of Yuan Shizu Zhiyuan (1004), "yin and yang pictures and prophecies and other books" were banned.In the 1273st year of Zhiyuan (21), the prohibition of "private collection of astronomical prophecy" was reiterated, and "it is a crime to hide private studies" ("Yuan History Shi Zu Ji").In the sixth year of Hongwu in the Ming Dynasty (1284), Zhao Chu "please promulgate the Zhengding "Thirteen Classics" to the world, screen "Warring States Policy" and the books of yin and yang prophecy" ("Ming History · Zhao Chu Biography").This is an overview of the prohibition of prophecy in the past 1373 years from Wei, Jin to Yuan and Ming Dynasties.Generally speaking, since Emperor Yang of the Sui Dynasty sent envoys to search and seize Chenwei, a large amount of Chenwei has been lost.After the Tang Dynasty, most of the surviving pieces belong to fragmentary bamboo slips.The prophecies can still survive. (1000) Since the "Tang Law" clearly stipulates that "Seven Jingwei" and "The Analects of Confucius" are not included in the confiscation, the rest of the miscellaneous prophecies have been extinct, and these types are still spared.It survived, which will have a great influence on the future prohibition of prophecy.For example, the prophecies preserved in "Five Classics of Justice", "Wendie Zhu", "Kaiyuan Zhanjing" and various books have survived. (1) Most of the forbidden prophecies in the past dynasties refer to the private collections of the people, but this is not limited to the royal secretaries.Part of the prophecy is based on the spread. For example, Qingxiu's "Siku Quanshu" compiled "Yiwei" and other books from the Ming Dynasty's "Yongle Dadian".However, due to wars, natural and man-made disasters, and the change of dynasty, the collection of books in the Royal Library has suffered a lot. It is very lucky to save eleven to a thousand books. Naturally, not many of them have been handed down to the present.

[-]. "Baihu Tongyi" and Prophecy
In the fourth year of the founding of Emperor Zhang of the Han Dynasty (79 A.D.), Confucian scholars were convened at Baihu Temple to talk about the similarities and differences of the Five Classics.After Emperor Wu of the Han Dynasty, he only respected Confucianism, and set up doctors in the "Five Classics", and fourteen doctors in the Eastern Han Dynasty; The three families of Qi and Han, the "Ritual" is the big and small Dai, and the "Spring and Autumn" is the "Gongyang" Yan and Yan two families.There are several scriptures, and there are several sayings, each of which has cumbersome chapters and sentences, and many of them reach tens or millions of words.The Baihuguan meeting was a meeting to unify the sayings of the Sutra and Yoshitsune.Emperor Zhang of the Han Dynasty personally ruled and made a conclusion.He also ordered Ban Gu to edit the conclusions of the meeting and consolidate them into "Baihu Tongyi". "Baihu Tongyi" is a textbook of Confucian classics appointed by the emperor, and it has a high authority in the Han Dynasty. "Baihu Tongyi" mainly focuses on modern classics, but also adopts ancient classics. It quotes a lot of Chenwei, because Chenwei was respected as "secret classics" and "internal learning" at that time, and it was considered to be the heart of Confucius. Where is the essence of Confucianism.Therefore, Chenwei has absorbed a lot of Jinwenjing theory, while "Baihutong" has absorbed a lot of Chenwei theology.

"Heaven" is the highest god in "Baihu Tongyi". He is the "God" with will and supreme authority.Therefore, it is also called "Emperor God". ("Baihu Tongyi·Three Armies") he can act as a domineering, condemning and punishing the monarch. "Baihu Tongyi·Catastrophe" says:
Why is there a catastrophe in the sky?Therefore, if you condemn the ruler, realize your actions, and want to make people repent and cultivate virtue, you should think deeply about it. "Yu Shen Qi" said: "There is a lack of behavior, the spirit is against the sky, and the emotions are transformed, so as to warn people"... "Yu Ji Yao Jia" said: "Yu will accept the throne, the will of heaven will change, the wind will spread quickly, and the thunder and rain will be day deep."

The "Heaven" in the prophecy is the supreme god, so the "Book of Filial Piety·Yuan Shen Qi" is cited as evidence. "Heaven" has a will, which is called "Heaven's will", so "Le Wei·Ji Yaojia" is cited as evidence.But if the monarch obeys the will of heaven, makes Yin and Yang harmonious, and everything is in order, then "Heaven" (God) will also drop a talisman to show his praise. "Baihu Tongyi·Feng Chan Pian" says:

When virtue reaches the sky, it is extremely bright, the sun and the moon shine, and the nectar falls.When the virtue reaches the land, Jiahe will give birth to the heroes, and the scorpions will come out, and there will be a sense of peace.When the virtue reaches the eight appearances, you can see the stars, and when the five latitudes follow the track, when the virtue reaches the birds and beasts, the phoenix flies, the phoenix dances, the unicorn arrives, and the white tiger arrives.The fox has nine tails, the white pheasant descends, the white deer sees, the white crow descends.

These are all based on the prophecy, "The Book of Filial Piety·Yan Shen Qi" said: "The king's virtue reaches the sky, and the battle is extremely bright, and the nectar falls. When the virtue reaches the earth, Jiahe grows, and the hero rises, and the scorpion grows. The virtue reaches the grass and trees, and the vermilion grass grows." When the virtue reaches the eight appearances, you can see the stars. When the virtue reaches the birds and beasts, the phoenix soars, the phoenix dances, the unicorn grows, the white tiger arrives, the fox has nine tails, the white deer sees, and the white crow descends." The text of "Bai Hu Tong" is exactly the same, It's just that it didn't quote "Aid to the Gods" by name.

"Baihu Tongyi" is the same as Weishu, and "Heaven" (God) is supreme and governs everything.The emperor in the world is the son of "Heaven". "Baihu Tongyi" says: "Why is Jue called the Son of Heaven? The father of the king, the mother of heaven, is the son of heaven." ("Jue Pian") This is also based on Weishu, "Zhou Yi · Qian Chiudushang" says: "The son of heaven follows the principles of heaven and things, corrects and unifies them, and each gets his own benefit. Father, mother and earth, to support all people, is the title of supreme." ...Father, Heaven, Mother, and Earth, Brother, Sun, and Sister, Moon." (Note to "Book of the Later Han Dynasty Li Gu Zhuan") Regarding the generation of all things in the world, "Bai Hu Tong Yi" also absorbed the theory of "Yi Wei". "White Tiger's Escaping the Righteousness·Heaven and Earth Chapter" says:

In the beginning, there is Taichu, and then there is Taishi, and the shape and sign are completed, so it is called Taisu.The chaos is connected, see what you don't see, hear what you don't hear, and then dissect it, the clear and the turbid are divided, the essence is released, and the common things are born, the essence is the two lights, and the number is the five elements. ... Therefore, "Gan Chiu Du" says: "The beginning of qi is the beginning of Qi, the beginning of form is the beginning of form, and the beginning of quality is the beginning of quality." The theory of the generation of heaven and earth believes that there is "Tai Shi" first, which is the beginning of qi, and then there are "Tai Shi" and "Tai Su". "Baihu Tongyi" is the same as Wei Shu, although it also talks about "Qi" and "Yuanqi", but in the philosophical system of Chenwei and "Baihu Tongyi", "Qi" or "Qi" are not primary. It is derived from "heaven" and "earth" with personal gods. "Taisu" is the beginning of "quality". Before "Taisu", there were two stages of emptiness and loneliness, "Taichu" and "Taishi". Innate idealism system.From Dong Zhongshu's teleology of the interaction between heaven and man developed into divination theology, to the philosophical system of "Zihu Tongyi" is exactly the same.

"Humans" are born by the destiny. "Baihu Tongyi" says: "The destiny itself makes life." ("Life") but it is the qi of yin, yang and five elements that specifically constitute a person. "Baihu Tongyi" believes that human temperament is determined by the qi of yin and yang according to the theory of Wei Shu. "Baihu Tongyi·Hate Xing Pian" says:

Humans are born with yin and yang qi, so they have five natures and six emotions. Therefore, "Gou Mingjue" says: Emotions are born in yin, and desires are based on time; sex is born in yang, and reasoning.Yang qi is benevolent, yin qi is greedy, so emotion is beneficial to desire, and nature has benevolence.

This shows that human beings are made up of yin and yang qi.Because human nature also comes from Yin and Yang.Sex is based on yang energy, which is hot and warm, and circulates, so "sex" is based on benevolence and affinity. "Emotion" is based on Yin Qi, and Yin Qi is cold and condensed, so "Emotion" is manifested as greed for money. The following cites "Gou Ming Jue" as evidence. Qi is mainly based on accumulation, so it is also greedy." "Sex is yang and emotion is yin, and the "Book of Filial Piety · Aid to the Gods" also talks about it.Emotion is born in yin, and it is based on thinking; sex is born in yang, and it is based on reason. ("Taiping Yulan" volume 886 quotes "Baihu Tongyi Temperament Chapter" and said: "Therefore, people are born to respond to the body of the eight trigrams, and the five qi are normal, and benevolence, righteousness, propriety, wisdom and trustworthiness are also true." "Said: "When the order of the eight trigrams is established, the five qi are deformed. Therefore, people are born with the body of the eight trigrams, and the five qi are regarded as the five constants." It can be seen that "Baihu Tongyi" is based on the theory of Wei Shu.

The ethics and morality mentioned in "Baihu Tongyi" also come from the prophecy.The general program of feudal morality is the "Three Cardinal Guidelines". This idea originated from Han Fei and was formally proposed by Dong Zhongshu, a great Confucian in the Han Dynasty. "Han Feizi Loyalty and Filial Piety" said: "The minister serves the king, the son serves the father, and the wife serves the husband. If the three obey, the world will be ruled; if the three are against, the world will be in chaos. This is also the common way of the world." The so-called "common way" is the guideline, is an immutable law.Dong Zhongshu centered on Confucianism, in order to maintain the unified feudal empire of the Han Dynasty, he absorbed the thoughts of Legalists and Yin-Yang Schools, and melted them into one furnace.He believes that the righteousness of monarch and minister, father and son, and husband and wife is the way of yin and yang.But the body cannot be independent, it must be attached to Yang and obey the way of Yang.Therefore, ministers should obey their rulers, sons to their fathers, and wives to their husbands. This is the way of "Heaven". Therefore, he formally proposed: "The three keystones of the kingly way can be found in the sky." ("Chunqiu Fanlu Jiyi ") was further developed in Weishu and "Baihu Tongyi". "Baihu Tongyi: Three Cardinal Principles and Six Disciplines" says:

What are the three cardinal principles?It is called monarch and minister, father and son, and husband and wife.Those of the Sixth Period refer to fathers, brothers, clan members, uncles, teachers, and friends.Therefore, "Han Wen Jia" said: "The ruler is the guide for the ministers, the father is the guide for the son, and the husband is the guide for the wife."He also said: "Respect to all fathers and brothers, the six disciplines of Taoism. Uncles have righteousness, clan members are orderly, brothers and sisters have relatives, teachers have respect, and friends have old friends."What is outline and discipline?The big ones are the guideline, and the small ones are the rules, so Zhang Li is up and down, neat and humane.

Monarch and subject, father and son, and husband and wife are originally three pairs of social relations.Dong Zhongshu called this the "Three Cardinal Guidelines". "Liwei·Hanwenjia" further established the dominant position of the monarch, father and husband in these three pairs of relationships. "Baihu Tongyi" is based on "Yin Xici" "one yin and one yang are called the way".Yin and Yang cooperate with each other, "so the six people are the three cardinal guides", and the three cardinal guides are said to be "the way of heaven, earth and man". ("Three Cardinal Guidelines and Six Disciplines") proves that this is an eternal law, and "Ji" is a moral standard one level lower than "Gang". The "Three Cardinal Guidelines" theory established the feudal monarchy, patriarchy, and husband's power. It is the general outline of feudal ethics, and some other feudal morals and ethics are subordinate to these three general outlines.So Gou Yue said: "The essence of benevolence and righteousness lies in the three cardinal principles and six disciplines." inside.The essence of the Three Cardinal Principles is that the emperor is superior to ministers, and men are superior to women, which plays an active role in maintaining the order of feudal society, so it was advocated by emperors and feudal rulers of all dynasties.

"Baihu Tongyi" draws heavily on the prophecy, and there are more than 6 references to the prophecy.For example, "Baihu Tongyi Tiandi Pian" said: "What is the sky? The sky is the town of words, and it is the town of people under the high principles." The case "Spring and Autumn.Saying the Inscription says: "Heaven is the town of words, it is under the high principle, and it is the latitude and longitude of people." Change." According to "Chunqiu·Yuan Mingbao" cloud: "Land changes, and all things are responsible, and transactions change, including spit and response festivals." Although Tongyi does not explicitly quote Chenwei, it actually uses Weishu. This kind of situation is very common in "Baihu Tongyi". Comparing "Baihu Tongyi" with Chenwei, "90.00% of the content comes from Chenwei "(Hou Wailu's "General History of Chinese Thought", Volume 2, page 229). Olaf theology is the ruling thought of the Eastern Han Dynasty. It represents the will of "Heaven" (God), so its status is above the Five Classics. This point comes from " It can be seen in "Baihu Tongyi". In "Baihu Tongyi", when citing classics, if there are classics and latitudes, the prophecy and latitude are often quoted first, and then the scriptures are cited, for example:
"Baihu Tongyi·Zhu Fu": "Winter solstice, so the soldiers are suspended, do not raise incidents, retreat, and business travel is not good? This day's yang energy is weak,...helping the micro energy, all things are formed. Therefore, "Xia Jing Prophecy" said: "Summer solstice The yin qi begins to move, and the yang qi begins to germinate during the winter solstice'. "Yi" said: "The former kings retreated until the day, and business travel is not enough."

It can be seen that it prophesies first and then sutras. The religious theology system of "Baihu Tongyi" comes directly from Chenwei.For example, when talking about Sheji, you can see it in "The Book of Filial Piety · Yuan Shen Qi"; when you talk about the five sacrifices, you can see it in "Li Wei · Han Wenjia";It believes that the appointed emperors and monarchs are all "sages", and saints are born "naturally", so every emperor's birth has a series of omens displayed by gods, and emperors have extraordinary gods from birth to ascending the throne This is a complete set of theological rituals in the theology of prophecy, such as inspiration, strange appearance, appointment, Fu Rui, Feng Chan, etc.Therefore, the theological system and theological content in "Baihu Tongyi" are the inheritance and affirmation of the theology of Chenwei.

[-]. The compilation and research of Chenwei

After the Wei and Jin Dynasties, the secrets of prophecy were repeatedly banned, and a large number of them were lost in the Sui and Tang Dynasties. There are still 13 parts and 92 kinds of prophecy recorded in "Sui Shu·Jing Ji Zhi". 9 kinds.At the end of the Song Dynasty, Ma Duanlin only had 84 chapters of "Yiwei" and "Li·Hanwenjia" in "Documents Tongkao·Jingjikao", and the rest were lost.That's why it wasn't until the Yuan and Ming dynasties that people paid attention to Chenwei's anthology work.In the Qing Dynasty, the work of compiling lost books was vassalized by the Six Arts, becoming a great power and becoming an important task in the collation of ancient books.

There were more than ten collections of Chenwei in the Ming and Qing dynasties, and "Gu Wei Shu" by Sun Ting in the Ming Dynasty was the earliest.Sun Wei was born in Huarong, Hunan Province. He was named Zishuang, named Benjuzi, and named Shuangfu. "Gu Weishu" has 36 volumes and 63 kinds of prophecies.Its characteristic is that most of the compiled chapters of Chenwei have solutions to the problems, and only a few of them have not been explained.The biggest shortcoming is that the source of the compiled prophecy and weft texts is not marked, which makes it difficult for people to check and verify; secondly, the concept and scope of the Weishu are not clear, so the "Hong Fan Wuxingwei", which talks about the disasters of the five elements, is also compiled into the "Shangshu Weft". "Gu Wei Shu" is the first work compiled by Chen Wei since the Ming and Qing Dynasties, and "Siku Abstract" evaluates it highly.

During the Qianlong period of the Qing Dynasty, the "Siku Quanshu" was compiled, and eight "Yiwei" were compiled from the "Yongle Dadian". "Eight Kinds of Yiwei" is available in Wuyingdian "Juzhen Edition Series", "Siku Quanshu" and "Ancient Classic Jiehui Han".

The compilations of Chenwei in the Qing Dynasty mainly include the following five kinds of books:

Yin Yuanzheng's "Jiwei"
Only the manuscripts circulated, and the Beijing Library, the Shanghai Library, and the Kyoto University Library in Japan all have copies of this book.Shanghai transcription is incomplete. "Jiwei" collected a total of 133 kinds, which is the most variety in Chenwei's collection.
Zhao Zaihan's "Seven Latitudes" Volume 38
Its characteristic is that it strictly abides by the "Summary of Siku", strictly distinguishes between prophecy and weft, not only discards Heluo miscellaneous prophecies, but also does not include "The Analects of Confucius".For all kinds of latitude books, they are compiled separately according to the title, and the source of each lost article is indicated. The name of each latitude and the name of each latitude is explained. It is a very rigorous collection of lost books.
Huang Shi's "Han Xuetang Series" (in 1934, Zhu Changqi, Jiangdu, was also printed and published as "Huang's Yishu Kao" according to the original edition of Huang's in Ganquan)
It also follows the theory of "Siku Suiyuan" to distinguish Chenwei, and the source of all compilations is noted, and "Qinghe County Benweishu" is adopted. "Qinghe County Benweishu" is not visible today, and it is especially worth cherishing to rely on this book to preserve its legacy.
Ma Guohan's "The Lost Books of Yuhanshan Fang Collection" and Wang Renjun's "Sequel to the Lost Books of Yuhanshan Fang Collection"
The source of Chenwei compiled by Ma Shi is detailed, citing Sun Wei's commentator for every chapter title of Chenwei, and sometimes writing his own bibliography and description, which is much better than "Guweishu".Wang Renjun's "Continuation" is based on Ma's style and is supplemented, but the refined review is not as good as Ma's.
The 14 volumes of Qiao Songnian's "Weijian" were recompiled on the basis of Sun Quan's "Gu Weishu".There are a total of 131 kinds of prophecies and wefts, and the source of each lost article is indicated, with the intention of making up for the omissions in Sun Shu and correcting Sun's violations.
Japanese scholars Anju Xiangshan and Nakamura Shohachi edited "Weishu Collection", which was printed in 1964 mimeographed volumes for consultation in 8. After processing and revision, "Revisiting Weishu Collection" was officially published since the 70s. "Reconstruction of Weishu Collection" is a summary of Chenwei's collection of lost books since the Ming and Qing Dynasties, and it can also be said to be a compilation of Chenwei's collections.Its characteristics are: (1) It is comprehensive.It is based on "Weijian", and participated in the revision of "Shuoyu", "Guweishu", Ming Yang Qiaoyue's "Weishu", Lin Chunpu's "Ancient Book Collection", Liu Xuechong's "Zhu Jingweiyi", Yin Yuanzheng's "Jiwei", Zhao Zaihan's " Seven Wei, "Yuhan Shanfang Collection of Lost Books" and "Hanxuetang Series" and other 9 kinds of lost books of Chenwei, and also supplemented the lost articles of Chenwei that were omitted from the above-mentioned books in Chinese and Japanese materials. It can be said that the collection is complete . (2) "Revisiting Weishu Collection" marked "from the classics" for each of the collected divination and weft, and made some checks, and made a collation note on the similarities and differences of the text, which was recorded on each article for reference. (3) There is an index of terms at the end of each volume of "Rebuild Weishu Collection" for easy retrieval.

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