Chenwei

Originally, prophecy (讖, shin) and latitude (緯, i) are different. prophecy (讖, shin) means to predict the future, and the prophecy is called "Sanki". On the other hand, the latitude (緯, i) refers to a group of books called "latitude (緯, i) books" corresponding to the Confucian scriptures. However, later, both of them came to be used together as a word that refers to prophecy and a book that describes it, and the term "prophecy" came to refer to prophecy.

In the Book of Sui, "Jingji Zhi 1," it is stated that

Confucius had already written the Six Classics and had made the Way of Heaven and Humankind clear, but he knew that later generations would not agree with his intentions.

— Book of Sui

Chenwei, which was popular in Korea, was often combined with the five yin and yang events of astronomy, feng shui, divine Buddha, Taoism, and vice versa. was the most closely related.[2]

It was during the Xin period of Wang Mang that the prophecy theory was significantly developed. It is said that a zuishi was discovered that foretold Wang Mang's accession to the throne, and that Wang Mang himself used it to effectively usurp the Han dynasty.

Confucian treatises on the sutras were also prolifically predicated in the Later Han Dynasty, and all of them were accepted as the sayings of the saintly Confucius. Emperor Guangwu of Han of the Later Han Dynasty also ascended to the throne using the I-Ching theory. I-Ching, which originated from astronomical divination during the Spring and Autumn and Warring States Periods, was also incorporated into the Book of Latitudes, and eventually came to be regarded as the sayings of Confucius as well. The great Confucian scholars of the time, such as Zheng Xuan and Ma Rong, were not at all uncomfortable with the idea of interpreting scripture using the Book of Latitude. Thus, not only did they write a book on the Five Sutras, but they even wrote a I-Ching of Analects on the Analects, which were not included in the scriptures at that time. On the other hand, those who did not believe in I-Ching, such as Huan Tan and Jang Heng, were not happy.

Since the new era of Dynasty Revolution and the Yi Surname Revolution, the prophecy of I-Ching was always regarded as dangerous by the authorities of the time. Therefore, since the Northern and Southern Dynasties, successive dynasties have treated the Book of I-Ching as a forbidden book and have suppressed its circulation.

During the Qin Dynasty, Chen Sheng and Wu Guang's Dazexiang Uprising used prophecy to create Revelation of Heaven prophecies such as "Great Chu will rise and Chen Sheng will be king".

The Han Dynasty was the most prosperous period of prophecy, a mixture of theology and vulgar scripture. Confucian scholars were fond of strange powers and gods, and were fond of talking about disasters and auspiciousness, often using natural phenomena to attach the misfortunes of people, especially in the late Western Han and the late Eastern Han period.[3]

Emphasis on truthful knowledge of natural phenomena in Yang Xiong

At the end of the Western Han Dynasty, the doctrine of Fudan was prevalent and later became the basis for Wang Mang's establishment of a new dynasty. As early as the Western Han Dynasty, Confucian scholars believed in the yin and yang doctrine of "the end of the five virtues", saying that "the cycle of heaven's fortune is unpredictable, the nobility and the inferiority are unpredictable" and that "the Han dynasty will end and a new king will rise". Because of the combination of the demand for social reform and the theory of the heavenly cycle, when Confucians advocated the Abdication system and Emperor Zhao of Han, Sui Hong echoed the words of Dong Zhongshu, believing that the Han emperor should find a wise man, concede the throne to him, and abdicate as a vassal,[4] he evolved Dong Zhongshu's half-human, half-divine theology of purpose into the theology of the scriptures.

At the time of Han Chengdi, a Qi man Gan Zhongke fraudulently created Tian Guan Calendar Bao Yuan Taiping Jing, saying, "When the Han family meets the great end of heaven and earth, it will be commanded by heaven again, and the emperor of heaven sent the real man Chiejingzi down to teach me this path. Gan Zhongke taught it to Xia Heliang, Ding Guang Shi, Guo Chang, and others. Gan Zhongke's disciples Xia Heliang and others told Emperor Ai of Han that the Western Han Dynasty was in decline and should be reordained.[5] Then Emperor Ai of Han changed his name to Taichu Yuanzhong and was called 'Emperor Chen Sheng Liu Taiping'. When the prophecy did not come true, Emperor Ai of Han then executed Xia Heliang and others.

At the end of the Western Han Dynasty, some people also questioned the theory of Yin-Yang. Yang Xiong wrote Fayan after the Analects of Confucius and Tai Xuan after the Book of Changes, proposing the doctrine of "Xuan" as the root of all things in the universe, emphasizing the realistic understanding of natural phenomena, and arguing that "what has life must have death, and what has a beginning must have an end", refuting the doctrine of Fang Shi. He argued for the restoration of Confucianism's Five Classics to its original form, and set the precedent for exegesis in the Eastern Han Dynasty, which focused on the truthfulness of the text itself.[6]

The prophecy theory reached its peak in the new Mang period. Wang Mang advocated the ancient system, and also used the prophecy theory to gain the throne. Under the guise of talisman and auspicious auspiciousness, he forged the basis for the concession, such as making a stone tablet "reporting An Han Gongmang as the emperor", and the "Golden Chamber God" book proclaiming that Wang Mang is the true son of the emperor. The demise of Xinmang represented the demise of the Confucianist ideology of retro, and also made the political theory of Han Confucianism reform and conceit disappeared, and gradually changed to the idea of the unification of emperors for all ages. Pre-Qin academics focused on correcting social ills and establishing a world of great harmony. Because of the failure of Wang Mang's reforms, it shows that the way of reforming ancient etiquette and law is unreasonable. After the Wei and Jin Dynasties, the trend of thought did not seek answers from the overall interests, but instead sought the meaning of human nature and survival, and metaphysics and Buddhism replaced the ideological status of the pre-Qin scholars.[7]

After the Wei and Jin Dynasties, with the rise of Xuanxue, there was a new interpretation of traditional Confucian scriptures, so the prophetic books promoting fatalism were gradually destroyed and banned; after Ouyang Xiu's "On the deletion of prophecy and wisdom from the nine scriptures of justice", the prophecy doctrine was in decline, and most of its books and documents were scattered and not transmitted.

According to the theory of the destruction of Goguryeo in Korea, the theory of the destruction of Goguryeo in The Biography of Goguryeo (高句麗秘記), a book that predicted the destruction of Goguryeo; the theory of the destruction of Baekje that predicted the destruction of Baekje; There are also theories of Wang Chang-geun Gyeongmuncham (王昌瑾鏡文讖), which predicted the fall, the collapse of Taebong, and the rise of Goryeo;

• Nihon Shoki

• 安居香山、中村璋八編『重編緯書集成』（明徳出版社、1971年）