#历史开讲 #
Text|Lost History
Editor|Lost History
preface
Through the "General Guide to Governance", it can be seen that in coups or political struggles, astronomical astrologies have their role that cannot be ignored.
For example, before the change of Xuanwumen, Fu Yi played a role in promoting the occurrence of the change of Xuanwumen on the two Taibai Jingtian recitals
Since the beginning of the "Shiji Tianguan Shu", the "Astronomical Record" has occupied an important position in the official history of the dynasties.
Due to the influence of the idea of "the unity of heaven and man", the ancient emperors believed that the change of celestial phenomena was the recognition or warning of the heavens to current affairs, so the "Astronomical Record" recorded a large number of changes in the sun, moon, five stars and the changing relationship of each star.
Ancient Chinese astronomy has always been closely linked with astrology, and unlike modern astronomy and technology, astrology has its own system.
Jiang Xiaoyuan explained this system in "Tianxue Zhenyuan" as: "An astrology system that takes matters such as the victory or defeat of war, the prosperity and apology of the year, the prosperity and decline of the dynasty, the safety and security of the emperor and the monarch, and the good and evil as the objects of accounting." ”
The system that Jiang refers to is military astrology, because this system of astrology, for a long time, astrology was regarded as superstition and embodied in early studies.
Astronomical astrologies before Tang
Since ancient astronomy existed as the basis of royal power, in this sense, ancient astronomy had the essence of political domination.
Lu Yang said: "Ancient Chinese scholars firmly believed that the forces that govern the movement of the planets and the changes of the seasons also govern the events of the earthly world. Heaven and earth have inseparable interrelationships and mutual influences. This concept of heaven and man induction is an authoritative idea in ancient Chinese philosophy. ”
The astrological system is one of this concept of celestial and human induction.
Astronomical observation is the activity of the ancients to determine the agricultural time by observing the changes in the sky, and it is a relatively successful understanding of natural phenomena by the ancients.
It is precisely because of the important role of astronomical observation in ancient times that astronomical observation formed the basis of royal power, and the concept that the monarchy was ordered by heaven and the perception of heaven and man was born.
Astronomical astrology, on the other hand, is essentially a product of the influence of concepts such as celestial and human induction, and serves the needs of ancient emperors to reach the sky.
It is this need of ancient politics that forms the source of ideas for astronomical astrology, which also creates a close connection between ancient politics and astronomical astrology.
The "Hanshu Art and Wenzhi" says: "The astronomer, the twenty-eight suku, the five stars, the sun and the moon, with the image of Jiji fierce, the holy king also participates in politics." It is a definition of the ancient astronomer and the answer to the close relationship between ancient politics and astronomical astrology.
The Hanshu Yiwen Zhi believes that the duty of astrologers is to observe celestial changes, judge auspicious fortunes, and provide reference for imperial political decision-making.
Therefore, the ancient Chinese astrology never asked about the fate of ordinary people, but only cared about the victory or defeat of wars, the safety of the royal family, floods, droughts and plagues, and other major military events.
In terms of astronomical institutions before the Tang Dynasty, it is said that in the era of legends, Shao Hao took the Phoenix Bird Clan as the calendar; To Zhuanxi, the south is zhengzheng to Sitian, and the north is to be li to sidi; By the time of Tang Yu, the Xi clan, the He clan Shaozhong, and Li were descended from heaven and earth.
To the third generation, Xia Shang set up the history of the Tai Shi to control the astronomical map method.
The Zhou Dynasty set up the Tai Shi Zheng year, and also set up the order of Feng Xiang's view of astronomy, and Baozhang's control of astronomical changes.
In the Qin and Han dynasties, the "Tongdian" recorded: "Since the Qin and Han dynasties, the post of Taishi has been combined with the three posts of Taishi of Zhou, Feng Xiang, and Baozhang." ”
From then until the Sui Dynasty, although the unit and name of Taishi changed slightly, the position of Taishi in charge of the astronomical calendar was retained.
The changes in astronomical institutions in the early Tang Dynasty were basically related to the political situation at that time, which once again showed that astronomy had a close relationship with politics in the Tang Dynasty.
When the state was founded in the early Tang Dynasty, it inherited the Sui system and established the imperial history to supervise the astronomical calendar, until Li Shimin conquered Luoyang in the fourth year of Wude, and the political situation tended to be stable, so Gao Zufang began to change the old system of the Sui Dynasty.
The restructuring of the astronomical institution in the second year of Long Shuo was in the context of Emperor Gaozong's renaming of the hundred officials and officials during the Long Shuo period, on the one hand, politically Long Shuo achieved remarkable results in foreign conquests, and the territory of the Tang Dynasty was maximized during this period.
On the other hand, the restructuring of major institutions was carried out under the influence of Sun Yinggang's ideas such as "the Penghu Revolutionary Movement, the Xin You Revolution, and the Jiazi Revolutionary Government (Order)."
Moreover, this restructuring, in detail, is also affected by the previous solar eclipse, Taibai Jingtian and other extremely fierce celestial phenomena.
The most important point of Wu Zetian's reform of the astronomical institution in the first year of the Guangzhai was that it made the Hun Tianjian independent and no longer subject to the control of the secretary province, which is related to the invisible criticism of Wu Zetian by astronomical astrological divination in the history books of Emperor Gaozong and Wu Zetian before he was declared emperor.
Wu Zetian made the astronomical institution independent to facilitate its better grasp of the national occult science and intervention in astronomical records.
In the second year of Chang'an, Wu Zetian was reverted back to the Tai Shi Bureau, making it subordinate to the Secretariat Province, and first, Wu Zetian's trusted warlock Shang Xianfu died in this year.
Second, Wu Zetian has recalled Emperor Zhongzong, and the call for the return of the dynasty to the Li clan has revived.
The reform of the astronomical institution in the second year of Jinglong was similar to that of Wu Zetian, after the courtiers had repeatedly borrowed astronomy or disasters to attack Wei Hou, and Wei Hou also used warlocks to fight back.
For example, the five-colored clouds on the empress's dress in the second year of Jinglong were a counterattack carried out by Empress Wei with Xiangrui, and it was the political struggle between Empress Wei and her courtiers during the Zhongzong period that promoted the reorganization of the astronomical institution in the second year of Jingyun from the jurisdiction of the secretary province.
Although Emperor Xuanzong reinstated the order to be a supervisor in the second year of the first century, he still did not subordinate the astronomical institution to the Secretariat Province, on the one hand, it was convenient to control the astronomical institution.
On the other hand, it is related to Emperor Xuanzong's promotion of astrology and the need to suppress Taoist disorder. As for the political situation in the 14th year of the Kaiyuan Dynasty, the political situation was stable again, and it was logical to return the Taishi Bureau to the Secretariat Province to the situation in the early Tang Dynasty.
Astrology of the Tang Dynasty
In the early Tang Dynasty, astrology was actually carried out more as a political aid, which can be seen in Li Chunfeng's "Otomi Zhan".
Li Chunfeng believed: "If the way of heaven is far away, the changes are not one, and the reason is unpredictable, should we agree?" Zi Shen, Qi, occupy or not Zhou, the situation has been down, Yan can be said. At most, if there are many words, it is not respected. ”
It can be seen that Li Chunfeng does not strongly demand the accuracy of astrological prophecies, because the heavenly path is remote and fickle, so it is difficult for astrology to be accurate and versatile.
Therefore, Li Chunfeng praised the astrologers of all generations in the preface, believing that the role of astrology lies in opening up the foundation and explaining the industry to benefit the folklore.
Its most contemplative and meandering lies in its deep contemplation; Its prosperity lies in the establishment of a religion by the gods, and because of the change of the award, the death is reached to the festival, and the reason is assisted.
In other words, the importance of astrology and the reason for its prosperity lie in the auxiliary role of astrology.
The so-called Shinto establishment of religion is to let the emperor use the divine principle of the mandate of heaven as a means to educate all the people, and to realize the establishment of the Shinto religion, the first condition is that the emperor himself needs to have a reverence for the mandate of heaven.
Li Chunfeng believed that coping with the changes in the sky lies in "the prime minister of the Ming Dynasty, changing with the changes, and accumulating goodness to meet the heavens", and the ancient Chinese belief that the sky is a heaven with a clear distinction between good and evil, so in the face of the divine will of the star change, it is necessary to deal with it by cultivating virtue and cultivating government.
It can be seen from Li Chunfeng's thought that the divination of astrology in the early Tang Dynasty was not actually aimed at accuracy, or that the accuracy of astrology was not the main reason why astrology could be valued by successive imperial dynasties.
The main reason why astrology has attracted attention is that it exists from the bottom up, as a supervisory auxiliary measure for the rulers by the stratum that has a say in politics, and those involved in politics can warn the rulers through star changes and put forward political opinions from the side.
From top to bottom, it is also an important political ruling technique for rulers to preach the mandate of heaven and orthodoxy, and rulers can avoid star changes by cultivating virtue and cultivating politics, and can also seek evidence through star changes in government decrees or their own behavior.
Since this is the case, it makes little sense to dwell on whether the ancients believed in astrology.
Because whether the ancients believed it or not, whether the fortune accounts recorded in the history books were accurate or not, astrology was an activity that connected the political interaction between the upper and lower, and its actual impact and the restoration of the political situation at that time through astrology are the most worthy of exploration.
The Change of Xuanwu Gate and the "Taibai Jingtian"
At the end of the Sui Dynasty, the world was in chaos, and the heroes rose together, and in 617 Taiyuan left Li Yuan to raise troops in Jinyang.
In the following year, the emperor established the Tang Dynasty, with the capital Chang'an, and the eldest son Li Jiancheng was crown prince, and the second son Li Shimin was made the king of Qin.
However, during the establishment of the Tang Dynasty and the unification of the Tang Dynasty in the early years, Li Shimin, the king of Qin, made great achievements and threatened the status of the crown prince, so the prince joined forces with Li Yuanji the king of Qi and launched a political struggle with Li Shimin for several years.
And the three Taibai Jingtian, which began in May of the ninth year of Wude, made Tai Shi Ling Fu Yi make a secret music of "the King of Qin should have the world".
This caused Li Yuan to summon Li Shimin to come for inquiries, and Li Shimin secretly played the prince and the Prince of Qi to escape from the harem, and launched the Xuanwu Gate change the next day.
Taibai, the ancient name for Venus, is called Qiming, Hyosung, and Star when it appears in the East in the morning, and Chang Gung and Dusk Star when it appears in the West in the evening.
Since Taibai is the second brightest celestial body after the moon at night, in the astrological sense, the aberration of Taibai is often valued by the ancients.
Taibai is the main soldier in astrology, representing generals, power and killing, so all the auspicious murderers related to military affairs generally rely on divination of Taibai Xing.
The ancients believed that the brighter the Taibai, the stronger the country in the corresponding divided fields, and vice versa, there was a sign of defeat and destruction of the country.
Since the Taibai Jingtian represented military calamity and turmoil, the three consecutive Taibai Jingtian made Fu Yi, as the Taishi Ling, have to report abnormal celestial phenomena and prophecies to Gaozu.
It can be said that it was Fu Yi's prophecy that "the King of Qin should have the world" that directly led to the change of Xuanwu Gate.
After the "Taibai Jingtian" occurred, the already tense political situation in Wude's nine years further deteriorated.
Li Yuan's attitude toward Li Shimin changed drastically after receiving the prophecy, and Li Shimin knew that a series of reactions after the prophecy were precisely a foresight measure for the imminent change in Li Yuan's attitude.
And although Li Shimin's stepping up arrangement also made Li Jiancheng, who was in the dark, make corresponding countermeasures, Li Jiancheng's counterattack was not caused by the star change.
The prophecy that "the King of Qin should have the world" triggered by Taibai Jingtian directly affected only Li Yuan and Li Shimin, and Li Yuan and Li Shimin's response and interpretation of "Taibai Jingtian" all illustrate the close connection between astrology and the political situation in the early Tang Dynasty and the great influence of the science of arithmetic and arithmetic on politics.
Fu Yi's prophecy that "Taibai sees Qin fen, and the king of Qin should have the world" caused great trouble and trouble to Emperor Taizong at that time.
However, after Emperor Taizong obtained the throne through the change of Xuanwu Gate and ascended the throne, this prophecy became evidence to prove Emperor Taizong's destiny of heaven.
It can be seen from the above list of divine words that for the reigning emperor, Taibai Jingtian is very unlucky, meaning that his throne or dynasty is about to be replaced by others, or controlled by powerful officials.
Therefore, successive imperial dynasties were very concerned and guarded against Taibai Jingtian.
Therefore, when Emperor Taizong's Zhenguan Dynasty frequently appeared in the early years of Taizong's Zhenguan, it naturally attracted the attention of Emperor Taizong, who had already ascended the throne at this time, and thus involved two mysterious cases: "Zhenguan Chu, Taibai Frequent Daylight" and "Valkyrie".
These two mysterious cases not only illustrate the influence of celestial phenomena and the rumors they triggered in the early Tang Dynasty, but also show the intervention of those in power in the records and actual impact of star changes.
Resources
Research on the Political System of the Sheng Tang Dynasty
New Compilation of the Tang Daji
《Two Beijing City Examination》
"Sui and Tang Two Beijing Examinations"
"The Complete Compilation of the History of Tang Thorns"