Yanhuang is one of the symbols of the Chinese nation and Chinese civilization, in recent years, the popularity of Yanhuang research has not decreased, and its achievements are mainly concentrated in the fields of Yanhuang and the origin of Chinese civilization, Yanhuang and the spirit of the Chinese nation, Yanhuang and regional culture, and only a few papers involve Yanhuang (1) during the Southern and Northern Dynasties of Wei and Jin, and there is a lack of systematic research. On the basis of the texts and epitaphs of the Southern and Northern Dynasties of the Wei and Jin Dynasties, the author intends to analyze the worship of Yanhuang and its role in the Wei and Jin Dynasties from four aspects: the worship of Yanhuang by the Han people, the identification of Yanhuang by nomadic people, the ancestral description of Yanhuang by epitaphs, and the reverence of Taoism for Yanhuang.
<h1 toutiao-origin="h2" >, the Han worship of Yanhuang</h1>
The Huaxia ethnic group, which was formed in the pre-Qin period, developed into the Han nationality during the Two Han Dynasties. Mr. Fei Xiaotong pointed out: "The name of a nation must first have the existence of a national entity, and it is not a national entity that becomes a national entity after it is named. The name Han cannot predate the Han Dynasty, but its formation must be earlier than the Han Dynasty. [1] 10 During the Two Han Dynasties, the meaning of the family name "Han" was not clear enough because of its inherent dynastic meaning. During the Wei and Jin dynasties, the dynastic meaning of the double meaning of the word "Han" disappeared, and it has departed from the original meaning of "han dynasty people" and is used to refer to a national community that is different from Xianbei and so on.
Liu Bei presented himself as Han orthodox, and according to the Shu state of Shou Tianfu, he inherited the Chinese tradition and Yanhuang culture. Zhuge Liang's "Governing the Army" said: "It is the Yellow Emperor who fought in the wilderness of Zhuolu, Tang Yao who fought in the water of Danpu, the Miao of Shunfa, the lord of the Five Emperors and the Three Kings of The Most Holy, Dehua Rusi, and Shangjia with might, so the weapons of the soldiers had to be used as a last resort." [2] 67 He cites the story of the Yellow Emperor's Battle of Zhuolu to illustrate the inevitability of force. The "Zhengyi" said: "The Xi Xuanyuan clan has tens of thousands of pawns, made four parties, and fixed the sea, and in the case of hundreds of thousands of people, according to the right way, they are guilty, can they be imitated?" [2] 15 Zhuge Liang presented himself as righteous and righteous, and as a descendant of the Yellow Emperor, he refused Cao Cao's persuasion to surrender.
Sun Wu, who was entrenched in Jiangdong, "Gai Sun Wu Hou Ye"[3]1093, its authenticity is difficult to determine. In 229 AD, Sun Quan changed his era name to Huanglong because Huanglong saw Xiakou and was auspicious, and ordered Hu Zongzuo to give him the following name: "Huang, Nong Chuangdai, Tuoding The Imperial Foundation, Going up to The Heavenly Heart, and Putting An end to the civil disasters." ...... Ming Ming Da Wu, Shi Tiansheng virtue, Shen Wu is the scripture, but the emperor's extreme. In the past, Huang and Yu were ancestors, five generations after the Yue calendar, and the successors were in the next generation. He was ordered to go to the southern soil and restore the summer of my district. [3] In 1414, Sun Quan revered the Yellow Emperor and Shennong as the originators of the imperial system, believing that Sun Wu was the successor of the Yellow Emperor to the imperial system. Sun Quan liked the way of Huang Lao, and his descendants wrote to him before his death: "May Your Majesty abandon his forgetting his subjects, cut off the grace of the stream, cultivate the art of Huang Lao, cultivate the divine light, and add shame and precious food." [3] In 1365, Sun Quan called the emperor "Yellow Dragon", not only because the dragon was a sign of Fu Rui, but also because "Yellow" represented Tude and could replace the Fire Virtue of Han, thus making up for the huge lack of legitimacy and legitimacy of Sun Wu's regime (2). Cao Wei, who dominated the Central Plains, claimed to be after the Western Han Dynasty name Xiang Cao Shan, or was attached to it. Chen Shou quoted Wang Shen from the Book of Wei: "His ancestors came from the Yellow Emperor. When Gao Yangshi, Lu Zhong's son Yue An, was surnamed Cao. [3]1 After Cao's surname was the Yellow Emperor, it was in line with the records of the surname book, and it was the ancestral identity. Cao Cao once wrote a preface to Sun Tzu's Art of War: "The Yellow Emperor, Tang, and Wu Xian used gan qi to help shiye." [4] 65 This is no different from what Zhuge Liang said in his article "Governing the Army". The Book of Wei records that Empress Zhen advised Emperor Wen of Wei cao Pi to say: "The descendants of emperor Huang of the former Huang Dynasty were born, and Gai Yu had many concubines, but he was given si zuo'er. Wish to seek Shuyuan widely, to succeed him with abundance. [3] 160 Empress Zhen cited the Yellow Emperor's numerous concubines as an example to persuade Cao Pi to enrich the harem and add heirs, thus gaining the name of Xianshu. The Book of Song and Lizhi records the edict of Emperor Ming of Wei: "Although Yan, Huang, Shaohao, Huan, Gaoxin, Tang, Yu, and Xia Hou, the lineages are inherited, and the same qi and ancestors are shared." "Following the sayings of the two Han classics, it is believed that the Yan Emperor, the Yellow Emperor, the Emperor Huan, Yao, Shun, and Yu are in the same vein. Both Sun Wu and Cao Wei liked Huanglong and respected Huang Yan.
Sima Shi, who founded the Jin Dynasty, traced his family lineage and said that "he first came from Chongli, the son of Emperor Gaoyang, and was zhu Rong, a Xia official".[5]1 Whether Cao and Sima are descendants of the Yellow Emperor or not is no longer possible or not, and it is not very important, what is important is that people at that time really had the psychology of climbing and worshipping the Yellow Emperor. Shu, Wei, Wu, and the Jin Dynasty, which unified the three kingdoms, did not hesitate to identify with the ancestors of Yanhuang and compete for orthodox status.
Song, Qi, Liang, and Chen continued the cultural traditions of the Two Han Dynasties and the Three Kingdoms, believing that they had inherited the Chinese orthodoxy of Yanhuang and The Yanhuang dynasty, and there were many references to Yanhuang in their texts. The Book of Song and Emperor Wu of Benji says: "Liu Yunai was also after emperor Gao's brother Chu Yuan wang jiao. Liu Bang made up the story of the Red Emperor beheading the White Emperor and honored the Yan Emperor as the Emperor of Feelings. Liu Yu was both a descendant of Liu Han and a descendant of Emperor Yan. The "Song Shu Zhou Lang Lie Biography" says: "Today the son is yan and Xuan Zhide, and Tsukasa is supplemented by Ji and Lü Zhixian..." "According to the string, the emblem is wiped, the qiu fang school stone, the time is fu Chen Bureau Luchu, the late Dianjue xing, and the joy is not realized that it is Xi and Xuanhou." The Book of Song and the Chronicle of the Laws says: "The Calendar is known as the Yellow Emperor. ...... It is a series of generations, all sparse and not dense, since the Yellow Emperor, the reform has been endless. "The Book of Song and Fu Ruizhi inherits the words of the Han Dynasty Weishu and vigorously exaggerates the divine merits of Yan huang. The Book of Southern Qi and the Hundred Officials Chronicle says: "Establishing officials and setting up posts, Xing Ziyan, Hao, the book of Fang Hu long zhou, the book of Sheng Han." Zu Chong said above: "And since the Yellow Emperor, the generations have used it, where the eleven calendars." [6] 905 reaffirms the Yellow Emperor's outstanding contribution to the creation of the official system and the formulation of the calendar. Jiang Yan's "Qi Wang's Zen Table" says: "Xuanyuan Zhizuo, the first out of the Shu thing; 颛顼登庸, as a folk discipline." [7] 293 The Book of Liang and the Benji of the Yuan Emperor contains Xu Ling's yu Feng table: "The subject wen feng Tang Yousheng, yuancheng emperor's house; ... How can you hide your surname from Xuanyuan and not be a talented son? From time to time, because of the difficulties, the successors of the Divine Sect also. The Northern Qi Book of Li Hun Records an interesting story in which Li Hun's brother Li Yi once discussed clan issues with the Liang people, and a man named Yuan Hun said: "If I were originally from the Yellow Emperor, my surname would be within the limit of fourteen." Yuan Ye claimed to be a concubine of the Yellow Emperor. Li Yi said: "Although the brother's place is far away, when the car is divided into a thousand autumns. Li Yi responded to Yuan Ye with the method of word splitting, which won the laughter of everyone. This is a joke after the tea and dinner, but it is enough to see the status of the ancestor of the Yellow Emperor's surname.
Private writings during the Southern and Northern Dynasties of the Wei and Jin Dynasties focused on the collection and collation of Yanhuang materials, and used Yanhuang's deeds to make arguments. Chen Zhou's "Ancient History Examination", Huang Fumian's "Imperial Century", Chang Xuan's "Huayang Guozhi", Li Daoyuan's "Notes on the Water Classics", Fu Xuan's "Fu Zi", Zhang Hua's "Natural History" and "Continuation of the Museum", Cui Bao's "Ancient and Modern Notes", Gong Lang's "ZhiZi", Wang Jia's "Records of Collecting Remains", Ren Fang's "Narrative of Differences", Xiao Xuan's "Jin Louzi", etc., there are many places to fill in the gaps. The Huayang Guozhi BaZhi says: "Since the Five Emperors, the Yellow Emperor Gaoyang's branch Shu Shi was Hou Bo, and Yu Zhishui, mingzhou Bashu, belonged to Liang Prefecture. The Huayang Guozhi Shu Zhi (华阳国志 shu zhi) says: "Shu Zhi was the emperor of the state, and was in the same state as Ba, until the Yellow Emperor married the daughter of shu shan for his son Changyi, and gave birth to a son Gao Yang, who was for the emperor, and sealed his branch to Shu, and was born as Hou Bo." Chang Xuan considered the ruler of Bashu to be the Yellow Emperor Zhishu. Li Daoyuan mentioned many water names, mountain names, and place names related to Yanhuang in the Notes on water classics, such as Jiangshui, Lieshan, Qiaoshan, Xuanyuangu, Zhuolu, Hanquan, Huangdizun, and Xuanyoucheng, which were quite helpful in determining the location of Yanhuang.
"Ancient Shi Kao" said: "The Yellow Emperor first steamed the valley for rice, and cooked the grain for porridge." The Yellow Emperor made a tile. "The Yellow Emperor made a car, leading the weight to the far." After Emperor Yan, for more than five hundred years in the eighth dynasty, the Xuanyuan clan replaced it." "When Shennong was eating grain, Shimiga burned stones and ate it." "Fu Zi" said: "Fu Shennong, the nature of the people, the nurturer also; the Yellow Emperor removes the harm of the people, and the one who saves him is also." "Shennong's clan makes the piano, so the harmony of the world, human nature is the lord of the supreme harmony." The Naturalist Chronicle says: "Keju, made by the Yellow Emperor." The Chronicle of continued History says: "Emperor Yan, the King of the Red Spirit, the Minister of the Fire Official, and the Emperor of the Great Court." "Ancient and Modern Notes" said: "The big driving guide car, from the Yellow Emperor." Volume 1 of the Book of Collected Remains reads: "Emperor Yan taught the people to be diligent in their work, and to be diligent in the affairs of the fields and acres, and to nourish the springs of a hundred valleys." The feelings of holiness are all understood. Book VIII records that Zhou Qun, a Shu man, asked an old man who was said to have been transformed into an ape: "When was the Gong born?" The old man replied, "It has decayed, and I have forgotten its years." When you remember Xuanyuan, the number of degrees, the wind queen, Rong Cheng, are all the history of the Yellow Emperor, and the calendar number is given. The old man said that he could not remember how many years he had lived, but only remembered that he had followed the Yellow Emperor's courtiers and Rong Cheng had learned the calendar. Although the so-called ape old man's words are lies, they show from one side that people at the time generally believed that the Yellow Emperor was the Ancient Saint King.
The Western Jin Dynasty scholar Huang Fumian collected the Yanhuang materials scattered in various classics and compiled the book "Imperial Century", which can be called a collection of Yanhuang deeds. The "Imperial Century" said: "Shennong clan, Jiang surname also, mother Ren Ji, there is the daughter of the Qiao clan, the name of the female Deng, for the young concubine, You Huayang, there is the head of the divine dragon, the Yan Emperor, the human ox head, growing up in Jiang Shui, there is a holy virtue, the king of fire virtue, so the name of the Yan Emperor." "The Yandi Shennong clan, who grew up in jiang shui, began to teach the world to cultivate five grains and eat them in order to save life." Taste the herbs and trees, preach medicine to cure diseases, save the lives of the dead, the people use it every day without knowing, and write four volumes of Materia Medica. "The Century of Emperors" said: "The Yellow Emperor has a xiong clan, the son of Shaodian, the surname of Ji, the surname of Ji, the name of Shengshouqiu, the growth of Ji Shui, longyan, the holy virtue, the country of the bear, the hill of Xuanyuan, so it is because of the name." Emperor Fumian wrote a fairly complete resume for the Yandi Shennong clan and the Yellow Emperor Xuanyuan clan respectively, completing the work of the Yandi and Shennong clans that began in the Eastern Han Dynasty. In the "Century of Emperors", Yan huang has a name and a surname, a father and a mother and a wife, a place of birth, a place of residence, both a holy virtue and a divine personality, and the personality Of Yan Huang represented by the "History" will be combined with the god Yan Huang represented by the Wei Shu, which is an important document for studying the transmutation of the image of Yan Huang.
The Southern Dynasty scholar Liu Xun mentioned Yan Huang many times in the Wenxin Carved Dragon. The "Original Tao" said: "Yan Hao's relics are recorded in the "Three Graves", and the years are faint, and the sound is chased." "History" said: "In the world of Xuanyuan, Shi has Cangjie, the position of the main writer, and its coming is long." "Praise: "Shi Zhaoxuan Huang, body preparation Zhou Kong." "Praise the Chinese civilization originated in Xuanyuan Yellow Emperor, and the system of ritual music is complete in Zhou Gong and Confucius."
During the Wei and Jin Dynasties, there was a special Yanhuang literature, namely poetry praising Yanhuang[8]7-28. Among them, a group of works written by Cao Zhi is the most famous, Cao Zhi's "Shennong Zan" Yun: "Shao Huang Zhi Yin, Yan De Chengmu." It is built as a slug, and the people are guided to sow the valley. It is for Yaqin, to smooth the customs. "Yellow Emperor Zan" Yun: "Grandson of Shaodian, Divine Sage." Tude bears the fire, and the Yan Emperor is extinguished. Serve the cattle and ride the horses, and the clothes are made. Clan Cloud Famous Official, Meritorious Crown King Column. "Shao Hao Zan" Yun: "Zu Zi Xuanyuan, a descendant of Qingyang." Yun: "Son of Changyi, Zu Zi Xuanyuan." "Emperor Zhaozan" Yun: "Ancestors from Xuanyuan, descendants of Xuanhuo." In the poem, Cao Zhi praised Yan Huang Gongde, emphasizing that Huan Huan, Shao Hao, and Emperor Zhao were all descendants of the Yellow Emperor, fully affirming the status of the Yellow Emperor's ancestors and humanistic ancestors. Ji Kang's "Se Fu" Yun: "Feeling relaxed and far away, and received the remains of Xuanyuan." Shennong Zan yun: "Shennong belongs to the world, and it should be extremely flexible." The people are beastly, but they are teaching the harvest. Gather goods and deliver to the market, grass and trees sowing. Help its roots, do not understand its decorations. "Yellow Emperor Zan" Yun: "The Yellow Emperor reigns, and the real name Xuanyuan." The car travels by land, and the boat is based on the River. The benefit of the arc is difficult to eliminate. Rule by the end, and all nations will be at peace. Guo Pu's "Kingdom of The People" Yun: "The seedlings of the Yan Emperor, the real life of the people." Tao Yuanming's "Drinking" Yun: "Xi Nong has been away from me for a long time, and the whole world has rarely returned to the truth." "Reading the Classic of Mountains and Seas" Yun: "Yi Junzibao, see me Xuan Huang." "The Long History of Giving Sheep" Yun: "After three seasons of foolishness, I read Huang Yu with great emotion." "Feeling the Soldier Does Not Meet the Endowment" Yun: "Looking forward to Xuan Tang and eternal sighing, willing to be poor and lowly to resign to glory." "The yearning for Yan Huang is overflowing with words. Jiang Yan's "Sui Gu Chapter" Yun: "Heluo fights in the abyss of Ning, and Huang Yan fights Zhuo LuChuanxi." Zhou Xingsi was ordered by Emperor Xiao Yan of Liangwu to compose the "Thousand Character Text", which said: "Dragon Master Fire Emperor, Bird Official Emperor." The original writing is clothing. "There is no doubt that the clouds in the text are yellow. Cao Zhi's "Yellow Emperor Sanding Zan", Cao Bi's "Yellow Emperor Praise", Qiao Xiu's "Yellow Emperor's Ode", Tao Yuanming's "Divine Interpretation", Guo Pu's "Xuanyuan Guo", Shen Yue's "Suburban Residence Endowment", Xiao Tong's "Fushu Shu Poem", Xiao Xuan's "Youqiang", Yu Xin's "Yellow Emperor See Guangcheng Zi Zan", Yu Yiwu's "Imperial Poems of The Counselor of Northern Xuzhou", etc., also praised Yan Huang, borrowing ancient Yong jin. In addition, Xie Zhuang's "Song Mingtang Song • Yellow Emperor", "Song Mingtang Song • Red Emperor", "Qi Yan Sacrifice Song • Yellow Emperor", "Qi Yan Sacrifice Song • Red Emperor", Shen Yue's "Liang MingTang Dengge • Song Yellow Emperor", "Liang MingTang Denge • Song Chi Emperor", Xiao Ziyun's "Liang Ming Tang Sacrifice Song • Yellow Emperor", "Liang Ming Tang Sacrifice Song • Red Emperor", Lu Yin's "Northern Qi Five Suburbs Music Song • Yellow Emperor Civilization Music", Yu Xin's "Northern Zhou Dynasty Five Emperor Song • Yellow Emperor Cloud Gate Dance", "Northern Zhou Qi Five Emperor Song • Red Emperor Cloud Gate Dance", "Northern Zhou Dynasty Five Emperor Song • Red Emperor Cloud Gate Dance", "Northern Zhou Dynasty Five Emperor Song " Northern Zhou Dynasty Five Emperor Song · (Huang) Emperor Dance", "Northern Zhou Dynasty Five Emperor Song with (Red) Emperor Dance", etc., are all specially composed for the sacrifice of Yan Huang, and are songs sung on solemn and solemn festivals.
<h1 toutiao-origin="h2" > second, the identification of the nomadic people with Yanhuang</h1>
The Wei and Jin Dynasties and the Northern and Southern Dynasties were a period of great division after the great unification of the Qin and Han Dynasties, and it was also a period of great ethnic integration and cultural exchanges in China. In the midst of the split, there is identity, identification with China, identification with Yanhuang, and identification with great unification. At that time, the nomadic aristocracy competed to identify with Chinese culture, and after calling themselves Yanhuang, the yanhuang cult became a catalyst for ethnic integration.
After the establishment of The Later Zhao Shi Le was "Shang Dang Wu Xiang Qi Ren also." Its predecessors were the Xiongnu Beibu Qiangqu Zhizhi"[5], 2707. Shi Le once asked Xu Guang, a powerful minister, at a banquet: "What kind of lord has the Emperor Kaiji since ancient times?" Xu Guang said to Him, "Your Majesty's Divine Martial Arts have slightly surpassed emperor Gao, and his majesty zhuo has surpassed Wei Zu, and since the Three Kings have come, he has come to be incomparable, and his Xuanyuan is Yahu!" Xu Guang flattered Shi Le to surpass Liu Bang and Cao Cao, second only to the Yellow Emperor of Xuanyuan. Shi Le laughed and said, "Don't people know it, and qing's words are too much." If emperor Gao is in the north, he competes with Han Peng for the first ear. When he encountered Guangwu and drove to the Central Plains, it was unknown whose hand the deer had died. The eldest husband should act like the sun and the moon, and in the end he cannot be like Cao Mengde and Sima Zhongda's father and son, cheating on his orphans and widows, and charmingly taking the world. When the ear is between the two Liu, Xuanyuan is not what he wants! [5] 2749 Shi Le, as a tyrant in the chaotic world, did not dare to compare with the Yellow Emperor of Xuanyuan even when he was drunk and hot.
The Xiongnu nobleman Helian Bobo, who founded Bactria, said: "After the fall of Dayu, the world lived in Youshuo. ...... Now it will be the right time to revive the cause of Dayu. [5] 3205 "The Former Xuanyuan clan has also moved to impermanence for more than twenty years. [5] 3203 He sang the praises of Dayu's merits in the capital of the state, Wancheng Leshi: "Once upon a time in Tao Tang, a few bells of bad luck, my emperor Dayu was in a most holy posture, and he was the meeting of Jinglun. [5] 3210 Helian Bobo not only revered Dayu from the imperial and cultural point of view, but also ancestors described Dayu as descendants of the Yellow Emperor. The "History of the Xiongnu Family" says: "The Xiongnu, the Miao descendants of their ancestor Xia Hou clan, are also known as Chunwei. "After the fall of the Xia Dynasty, it moved north to Saiwai and became a Xiongnu. This is the basis for Helian Bobo's desire to restore Dayu's karma after he claimed to be Dayu.
The Former Qin Emperor who once dominated the north, The Former Qin Emperor and the Qiren Jian (氐人苻健) "had the Miao descendants of the First Cover"[5]2867, whose dream was to "mix one and six". Jian Jian once said to his courtiers: "Xuanyuan, the Great Sage, his benevolence is like heaven, his wisdom is like a god, especially those who do not obey and thus recruit, dwell in impermanence, with soldiers as guards, so that they can shine by the sun and the moon, and when the wind and rain come, they will not lead to obedience." [5] In 2915, he intended to follow the example of the Yellow Emperor and conquer the Eastern Jin Dynasty. Murong Xi, a Xianbei man who founded Former Yan, "was preceded by the Miao descendants of the Xiong clan, who lived in Beiyi"[5]2803. Yao Yizhong, a Qiang man who established The Later Qin, "was preceded by the Miao descendants of the Yu clan. Yu Fengshun's youngest son, Yu Xirong, was born as a Qiang chieftain"[5], 2959. Yao's noble lineage was recognized by the Northern Liang Emperor and the Xiongnu Frustrated Qu Mengxun. When Meng Xun was "furious" when he heard the news that Liu Yu had destroyed Later Qin, he said, "Gu Zhi Xingshi, do not violate the location of the town. After The Shun of the Yao Clan, the Miao descendants of Xuanyuan were also. The star of this town is in Xuanyuan, and Yu Zhizhi cannot hold Guanzhong for a long time. [5] 3198 In the view of Mengxun of the Frustrated Canal, after Yao Shi was the Yellow Emperor, Liu Yuzhi was destroyed and committed the crime of Chong Shi Town, which must not last long. Soon after, the Jin army did withdraw from Guanzhong. But this was not because Liu Yu had offended any zhenxing, but the result of the Jin army's labor expedition and lack of support.
The nobility of the Xiongnu, The Qiang, and Qiang tribes did not respect the Yellow Emperor of Xuanyuan as much as the nobles of the Xianbei. Wei Hui, who lived in the Eastern Wei and Northern Qi dynasties, inherited Sima Qian's unified view of history and compiled the Book of Wei following Sima Qian's "History of History". He compiled the history of the ancestors that have been revised since the founding of the Northern Wei Dynasty into the Book of Wei, comprehensively summarizing the great achievements of ethnic integration in the Northern Dynasties era of the Sixteen Kingdoms, and promoting the Yellow Emperor from the ancestors of China to the common ancestors of all ethnic groups in the Northern Dynasties[9]. The Book of Wei and the Preface to the Book of Wei says: "The Former Yellow Emperor had twenty-five sons, either in the inner column of Zhuhua, or in the outer part of the absurd. Changyi Shaozi, who was enfeoffed with the Northern Territory, had the state of the Great Xianbei Mountain, because he thought it was a name. After that, the world was the ruler, the north of the capital of the united, the wilderness of the vast desert... The Yellow Emperor took the King of Tude, the northern common saying that the earth was the trust, and the latter was called the Trek, so it was thought to be a clan. The Biography of Wei Shu Wei Cao Lie: "Wei, the Miao descendant of Xuanyuan." The Northern History of Wei Benji says: "Wei Zhixian came from the Yellow Emperor Xuanyuan clan. "The Emperors of the Northern Wei Dynasty all regarded themselves as descendants of the Yellow Emperor and preferred Huang Lao. Wei Taizu "paid attention to Huang Lao, wanted to use pure customs, although he took advantage of the public opinion, all of them went to carving, salty and frugal", he gave the excessive luxury of Hou Suyan of Quyang to death.[10]232. Wei Shizu said: "Former Emperor Ancestor, Huang Xuan, General Yu Quncai, Intimidating Rong Xia, Stacking The Heavy Light, Not Destroying its Old." [10] In 1491, when king Tangchang came to the dynasty, the emperor was deposed, and Wei Gaozu gu said: "'Yidi has a king, it is not as good as the death of Zhuxia', although the king of Tangchang is the lord of border defense, he is not as good as a Chinese official." [10] In 1517, Emperor Gaozu presented himself as the Emperor of Huaxia and regarded Tangchang as Yidi, whose concept was no different from that of the Han Emperor. In addition to the ancestors of the Yellow Emperor and his preference for Huang Lao, the rulers of the Northern Wei Dynasty also obeyed Tude and sacrificed the Yellow Emperor. During the reign of Emperor Taizu of Wei, "the group of subjects played the state after the Yellow Emperor, and it was advisable to be Tude. ...... So it began from Tude, counted with five, and served Shang Huang"[10] 1826. Wei Taizu "sacrificed the first farmer", Wei Taizong "sacrificed the Yellow Emperor"[10], 1827, "Xingqiao Mountain, sent the Yellow Emperor of Siqi"[10] 1828. Emperor Gaozong of Wei "Liqiao Mountain, Emperor Huangdi"[10]1829. The number of times the Northern Wei regime sacrificed the Yellow Emperor was seen in the annals of history four times.
The Book of Zhou and Emperor Wen of Zhou says: "Emperor Taizuwen's surname was Yuwen (宇文氏), 獭泰, the character Black Otter, and the Dai Wuchuan people. It was first from the Yandi Shennong clan, destroyed by the Yellow Emperor, and his descendants lived in Shuoye. The Northern Zhou Emperor Xiaomin Ancestral Hall Round Hill, edict: "To the original shennong, its second hill, it is appropriate to be the lord of the temple." [11] 32 Northern Zhou ceremony, "The dome is on it with its former Yan Emperor Shennong clan and Hao Tian god"[12]80. When the Emperor of Northern Qi ascended to the temple, the palace made a song and music: "I worship my ancestors, and I will never be the first." Yan Nong Zhaosheng, spiritual welfare won consecutively. Hegemonic figures are made, and the emperor is fangxuan. [12] 218 They are also Xianbei people, the Tuoba clan and the Murong clan claim to be descendants of the Yellow Emperor, and the Yuwen clan claim to be descendants of the Yan Emperor, which seems to contradict themselves, but in fact they are all identification with Yan Huang.
<h1 toutiao-origin="h2" > third, the ancestral narrative of the epitaph to Yan Huang</h1>
During the Wei and Jin Dynasties and the Southern and Northern Dynasties, the door valve system prevailed, and the clan genealogy was highly valued. There is a preface called "Family Name Origin" or "Clan Origin" in the capital of the Dafan Genealogy, which describes the origin of the family name, the origin of the ancestors, the migration process, the beginning and end of prosperity, and the deeds of the ancestors. Although the genealogy of the Wei and Jin Dynasties and the Northern and Southern Dynasties has been lost, it can still be known through the epitaph known as the "underground genealogy". The epitaphs of the Southern and Northern Dynasties of the Wei and Jin Dynasties include many ancestors who have described Yan Huang. The Epitaph of Lang Zhongcui (Mixed) Jun, the secretary of the General of Zhenyuan of Wei, says: "YouZai Shilu, Yin Ziyan Emperor, DianYue Boyi, only the teacher is looking forward to it." [13] The Epitaph of the Duke of Wei's Ancestral Commandery Of the Wei Dynasty Dragon Dragon Jun, the Great General taizhong Daifu Taizhong Dafu LinqingNan Cui (敬邕) Gong, says: "The beginning of Fu Qi's surname, the Yin of the Gaiyan Emperor." In Long zhou, distant ancestors are still fathers. [14] 98 "Epitaph of Cui Yuanrong, Wife of Yang Shen", said: "From the source of Jiang Shui, Yingqiu Zhaozhi, benzhi Yiye, Shilu infinite." [15] 158 "Wei Guzhao False Hedong Taishou LüJun Epitaph" said: "Since the Yan Emperor Qiji Yingqiu, the layer structure is because of the inheritance of lingxu, the branch is the leader." [14] 362-363 Epitaph of Princess Ningling of Wei dynasty reads: "Distant lineage, Zhaozi Xuan Emperor." [14] 57 The Epitaph of the Northern Wei Emperor Taifu Ling Situ Gonglu Shangshu Beihai Wang (Yuan Xiang) reads: "Qian Xi Sheng, Qiyuan Xuan Emperor, Chan Lian Wan Qi, Burmese Hundred Kings." [14] 54 The Epitaph of Lang Hou (愔) Jun, the secretary of the Great Wei Chariot, says: "He first covered the Miao descendants of the Yellow Emperor." [14] 210 The Epitaph of the Wei General Huan Zhou (邃) Jun after the Wei Dynasty said: "His ancestor Xuan Huang's Miao descendants. [14] The 207 "Anjia Epitaph" said: "The Miao descendants of his predecessors, the Yellow Emperor, were divided into clans because of their fate. [16] The Epitaph of the Great Qi Wei (Yi) YiJun says: "The Miao descendants of the Yellow Emperor of Gai Xuanyuan. [14] 467 "Epitaph of Wang (Zhenbao) Situ" says: "The descendants of Shi Xuanyuan and the descendants of Hou Ji." [17] The Epitaph of Yuan Hongjing says: "Imperial Lineage Transmission, Xuanyuan Qiji, YiZhi, BingJia Xingshi." [15] 176 "Qi's Envoys Holding the Envoys and Holding the Governor of Northern Xuzhou Military Northern Xu Prefecture Shi Xue Cemetery Inscription" said: "Former Huang Xuan twenty-five sons, with the surname of ten and two, scattered Hui leaves to the grass, the tree spirit root and endless." [15] Although the 189 "Epitaph of Huang Fayu" is fragmentary and unclear, the three words "Ben Xuanyuan" are clearly legible.[15]45 The above quotation is only part of the epitaphs of the Wei and Jin Southern and Northern Dynasties of The Ancestors of Yan huang, and as for the self-proclaimed "Lineage of Gaoyang", "Zhaoji Zhao", "Miao descendants of Emperor Zhao", "originating from Emperor Yao", "Xia Qizhiyin", "born from Zhou Xuan", "diverging from Yin", "Miao descendants of King Chuzhuang", although there is no direct ancestral Yanhuang, but indirectly claiming to be descendants of Yanhuang, there are many more.
Analyzing the epitaphs of Zushu Yanhuang during the Wei and Jin Dynasties, the following characteristics can be found: First, people at that time generally believed that Yanhuang was the ancestor of the surname and the common ancestor of Huaxia, and all of them regarded themselves as Yanhuang Miao and were proud of yanhuang Miao. Second, the ancestral Yan Huang people are more in the north than in the south, and the north is more than the southern dynasty. Of course, this is related to the fact that there are more epitaphs of the Northern Dynasty than the epitaphs of the Southern Dynasty, but the northern nomadic nobles need to attach more to ancient saint kings such as Yan Huang, and they need to identify with the great ancestors, which is the more important reason. Third, there are more nomadic peoples such as Xianbei, Xiongnu, Xianbei, Xiongnu, Qiang, and Qiang than Han. After the nomadic nobles entered the Central Plains, the cultures of various ethnic groups were deeply integrated, and many people accepted Han culture, and some even gradually integrated into the Han nationality, so the ancient holy kings such as The Yan Emperor, the Yellow Emperor, the Yao, the Shun, and the Yu also became the objects of their respect. The ancestral account of Yanhuang in the epitaphs of the nomadic nobles is consistent with the ancestral identification of Yanhuang by the rulers of the nomadic regime. The identification of all ethnic groups with the ancestral lineage of the nation with the Yellow Emperor as the core has become an important symbol of the integration of the steppe nomadic community and the central plains agrarian ethnic community formed since the Qin and Han dynasties. Fourth, the ancestors were all princes and nobles. During the Wei and Jin Dynasties, the epitaphs of ordinary people were rare and short, which was determined by their political identity, social status, and economic status. Judging from the civilian epitaphs seen so far, there are no ancestral yanhuang people. The Epitaph of Wang Kang of the Eastern Jin Dynasty states: "On October 17, 12, the late Jin Dynasty man Langye Linyi Wang Kangzhi, Zi Chengshu, aged 22, died. He was buried in Baishi on November 10 of his year. Therefore, carved bricks are knowledge. [18] The owner of the tomb is the Langye Wang clan, and his birth can be described as good, but he does not have an official and a half-job, and his family is not rich, so he can only "carve bricks for knowledge", and naturally he is unable to climb Yanhuang. The Epitaph of Ma Luoying, the first wife of Liu Rong of the Northern Wei Dynasty, says: "On July 5 of the second year of the second year of the Ma Luoying Turtle, the first wife of Liu Rong of Heyin County. [15] 91 The Epitaph of Fan Siyan of Eastern Wei states: "Fan Siyan of Zhongshui County, Hejian County, Yingzhou, is inscribed on the ming. [14] 339 The Epitaph of Xie Boren of Western Wei states: "On July 9 of the sixteenth year of the reign of emperor Xie Boren, Xie Borenming lived in Xie Ying. [19] The epitaphs of these commoners were even more simple, showing that only nobles at that time were qualified to tell yanhuang.
Zushu Yanhuang and Honor yanhuang have undergone a transmutation from nobles to commoners, from Huaxia to Yidi, from epitaphs to genealogies, showing a trend of continuous downward migration and spread, so that in later generations, "the genealogy of ordinary people, all ancestors of the Yellow Emperor"[20]7. Epitaphs and genealogies are the result of the intermingling of blood and culture, truth and fiction, and are the needs and products of "pursuing the distant future with caution", "Fazu Jingzong" and "cultural roots". Although the ancestral accounts of Yanhuang in the epitaph and genealogy may not be the truth of blood, they are the truth of culture, and the eternal cultural identity and national identity of the Chinese nation.
<h1 toutiao-origin="h2" >4. Taoist reverence for Yanhuang</h1>
Taoism is the indigenous religion of China and has been inseparable from the Yellow Emperor from the beginning. The Taoist Shangqing classic "True Truth" says: "Xuanyuan took the copper of the first mountain to cast the ding, and the tiger, leopard and hundreds of birds regarded it as a fire ginseng furnace." Ding cheng, and Xuanyuan collapsed, burying Qiao Shan. Five hundred years later, the landslide, the empty room has no corpses, only the sword and the naked spoon are in the ears. [21] 260 The True Spirit Bit Karma Diagram Theory ranks various immortals according to the True Truth, the Supreme Secret, and so on, of which the Yellow Emperor of Xuanyuan is the Xuanpu Zhenren[22]101. Emperor Yan also had a place in the Taoist Immortal Genealogy. The True Truth says: "Yan Qingjia, the ancient Yan Emperor." Now he is the Emperor of the Northern Tai, the lord of the world's ghosts and gods. [21] 269 Emperor Yan actually became the lord of the ghosts and gods in the world, which was somewhat unexpected. Tao Hongjing's commentary says: "Emperor Yan, of the Shennong clan, made crops and tasted hundreds of medicines, and his holy deeds did not reduce Xuanyuan and Ruiyan (which should be the mistake of "颛顼"), and none should be the ghost emperor." And the Yellow Emperor's great court clan was called the Yan Emperor, I am afraid that this is the case, not Shennong also. [21] 269 He believes that the Yan Emperor mentioned here is not of the Shennong clan, but of the Dating clan. There is a Emperor of Beiyin in the True Spirit Bit Karma Diagram School Theory, and Tao Hongjing explains: "Emperor Yan of the Great Ting Clan, Zhen Qingjia. The Sect of Ghosts and Gods under the Heavens, Zhiluo Fengshan, three thousand years and one replacement. [22] 293 He believed that emperor Beiyin of the capital was the Yan Emperor Dating clan, that is, the Northern Tai Emperor, and the sect of ghosts and gods under the heavens.
"Liezi", "Guanzi", "Baopuzi", "Search for God", "Biography of the Immortals", "Ruiyingtu" and other classics of the Southern and Northern Dynasties of the Wei and Jin Dynasties, the false Yanhuang name to promote the taoist and immortal ideas. The Liezi is said to have been composed by Lieyu Kou during the Warring States period, but scholars generally believe that the Liezi was composed of the words of the good people of Wei and Jin dynasties who gathered the sons of Zhuzi ,"TheOry of The Late Benefits".[23]3 Some scholars believe that the ideas of the Yellow Emperor of Liezi are similar to the fables of Zhuangzi, and do not have the characteristics of Wei and Jin thought, so it may be due to the pre-Qin [24] 569. The traces of the liezi are more obvious, but they do reflect some Taoist ideas in the Warring States period, so it is possible that some of the contents of the original book of Liezi are preserved. There is a Yellow Emperor chapter in "Liezi", which tells that after the Yellow Emperor sleepwalked in Huaxu Kingdom, he finally realized the Tao and was comfortable with himself. "Liezi Zhou Mu Wang" said: "If you want to discern dreams, only the Yellow Emperor and Kong Qiu." Now the Yellow Emperor and Kong Qiu, who is the discernment? "Only the Yellow Emperor and Confucius can distinguish between dreams and non-dreams, and now that both the Yellow Emperor and Confucius have passed away, who else can tell the difference?" The Yellow Emperor and Confucius became unattainable prophets.
Gan Bao's "Search for God" said: "Shennong whips hundreds of grasses with an ochre whip, and knows its anti-poisonous cold and warm nature, and the smell is the master." To sow a hundred grains, so the world number 'Shennong' also. Shennong changed from "tasting hundreds of grasses" to "whipping hundred grasses", and his heroism has faded, his authenticity is less, and the mythological color is stronger. The Book of Searching for Gods says: "The Red Pine Nuts, shennong shi rain master also." Serve ice jade scatter to teach Shennong. "Ning Fengzi, the Yellow Emperor shi also." Hereditary title was the Yellow Emperor Tao Zheng. "The Red General's Son, the Yellow Emperor's Time Man also." Do not eat grains and eat hundreds of herbs. [25] 2-3 Akamatsuko can not die, NingFengzi can go up and down with the smoke, and Akatsuki can clear the valley. These gods and immortals were all people of the Shennong and Yellow Emperor eras, and some were still subordinates of Shennong and the Yellow Emperor.
Ge Hong's Baopuzi is an important Taoist text, in which the Baopuzi Inner Chapter comprehensively brings together the various immortal techniques that have been popular since the Warring States Qin and Han Dynasties, especially the Wei and Jin Dynasties, and theoretically demonstrates the possibility of cultivating immortals, thus laying a solid foundation for the development of Shenxian Taoism into a mature official religion.[26]75 Ge Hong argues that "Huang Lao adheres to his roots, and Ru Mo rules his end"[27]244, "The Yellow Emperor was able to rule the world to taiping, and then ascended to immortality, then it cannot be said that he was later Yu Yao Shunye"[27]255. He emphasized that "immortals can learn", and analyzed the Confucian matter of not saying that the Yellow Emperor became immortals and ascended to heaven: "Those who speak of the Yellow Emperor immortals are found in the Taoist books and the Hundred Schools of Thought, while the Confucians refuse to look strange, open up different, and pay attention to etiquette, while the things of the gods and immortals cannot be disciplined, so they die in order to discourage the hearts and ears of the people." [27] 327 He also explained the relationship between the Yellow Emperor Chengxian and Fang Zhongshu: "When the layman heard that the Yellow Emperor ascended to heaven with 1,200 women, he said that the Yellow Emperor had only used this matter to lead to eternal life, but he did not know that the Yellow Emperor flew nine Dancheng under the JingShan Mountain and above dinghu Lake, and ascended to heaven by dragon. The Yellow Emperor can have a thousand and two hundred female ears, not a single line. [27] 169 Ge Hong's Yellow Emperor, proficient in health care, alchemy, and the art of fangzhong, can not only rule the world to peace, but also be a sage and a sage, and can fly up to the sky on a dragon, and is a god and immortal. This is the image of the Yellow Emperor created by Taoism as a trinity of saints, gods and immortals.
When it comes to the relationship between the Yellow Emperor and Taoism, The Technique of Fangzhong is an unavoidable problem. "The heavens and the earth are full of alcohol, and all things are alcohol." Male and female constructs sperm, all things metamorphosis"[28]265. "Men and women who eat and drink, the great desire of man to survive"[29]299. Male and female sex is the same as eating and sleeping, it is human nature, related to human survival, must be carefully studied, so the room technique came into being. Changsha Mawangdui Han Tomb unearthed in the book "Ten Questions", "Health Care Formula", "Heyin yang", "Tianxia to The Tao" all have a detailed examination of the technique of the room. The Book of Han and Yiwen Zhi says: "The one in the room, the extreme of the nature, the time of the Tao... Happy and festive, then peaceful life examination. "The Book of Han and Yiwenzhi contains eight popular Bibliographies of Fangzhongshu in the Han Dynasty, which is closely related to Huang Laoshu. Zhang Heng's "Simultaneous Song" Yun: "Su Nu is my teacher, and her manners are full of grace." What the husbands hoped to see, the Heavenly Old Sect Emperor Xuan. Le Moss night music, no teeth to forget. [30] 1075 This is a poem in which the bride confides in her experiences and feelings in the cave house, the "Xuan Emperor" mentioned in the poem is Xuanyuan Huangdi, "Tianlao" is the Yellow Emperor's courtier, and "Su Nu" is a mysterious woman who teaches the technique of fangzhong, and it is said that she has the masterpiece of the fangzhong technique, "Su Nü Jing". The Niece and the Cai Nu are also mysterious women who teach the art of the house. Xuannu, also known as the Nine Heavenly Xuannu, is said to have helped the Yellow Emperor defeat Xuanyou at Zhuolu, and left behind military books such as "The Yellow Emperor Asks Xuannu's Art of War". Bian Rang "Zhang Huafu" Yun: "Return to the Guangsha Xi of the Living Wind, and repair the main road of Huang Xuan." Li Xian's note: "The Yellow Emperor Xuanyuan clan has obtained the art of the room in the xuannu, holding the solid inhalation, and also refining the brain, and can live forever." [31] In this way, the Xuannu not only taught the Yellow Emperor the art of war, but also taught the art of the house. According to the Dutch scholar Gao Luopei, "Fangzhongshu emphasizes mainly Taoist thought, but Confucianism also agrees with its principles." The difference in attitudes towards this issue between the two schools of Confucianism and Taoism is simply that they have different emphases, with Confucianism emphasizing eugenics and the attainment of children, while Taoism emphasizes the use of sexual cultivation to prolong life and obtain elixirs of immortality"[32]85. The sexual affairs of men and women are indeed closely related to life and health, so it is reasonable to include intercourse surgery in the field of medical research. However, to associate the art of the house with the cultivation of the Immortals, and to mold the Xuanyuan Yellow Emperor type into a model for the Imperial Daughter Dengxian would inevitably go astray. Taoism put on the "laurel" of the first master of the Fangzhong Technique for the Yellow Emperor of Xuanyuan, although it seemed to people today to be different, but at that time it showed that the Yellow Emperor was indeed worth constantly transforming and reshaping.
Just as Taoism was formed, Buddhism was introduced to China. Buddhism, which first entered China, used the huanglao way in order to take root, so that people sometimes regarded huanglao and futu as the same kind. Emperor Guangwu's son, Chu Wangying, "liked Huang Lao more, learned to be a floating tu, fasted and sacrificed", and "recited the whispers of Huang Lao, and the ren ancestral hall of Shangfu Tu".[31] 1428. Fang Shi Xiangkai said to Emperor Shuhuan: "I also heard the ancestral hall of Huang Lao and Fu Tu in the palace." This way is pure, noble and unproductive, good to live and evil to kill, to save desire to luxury. ...... Or it is said that Lao Tzu entered Yidi as a floating tu. ...... Now His Majesty's adulterous woman, the beauty of the world, the sweetness and beauty of the drink, the taste of the single world, why do you want to be like Huang Laohu? [31] 1082-1083 Xiang Kai believed that Futu may have been created by Lao Tzu, the Tao and the Buddha are similar, they are all pure and nothing, good and evil, and Emperor Huan covets beautiful food, even if he builds more Huang Lao and Fu Tu shrines in the palace, it will not help. During the Southern and Northern Dynasties of the Wei and Jin Dynasties, Buddhism and Taoism, which had gained a firm foothold, fought fiercely and argued with each other. Wei Taizu "good yellow old man, quite read the Buddhist scriptures." "Emperor Taizong practiced the throne, obeyed the cause of Taizu, was also good to Huang Lao, and revered the Dharma" [10] 2014. Emperor Taiwu Tuoba Tao raised the tiger, and the tiger was born with Shamen Hui, and the tigers were lurking, and the Heavenly Master Kou Qian was close, and the tiger roared. "Tao Fang knew that buddhahood was highly respected, and Huang Lao's place was beyond his reach" [33]62, so he restored the Dharma, which is a disparaging statement to promote the Buddha.
Shanxi Gaoping Yangtou Mountain Shennong Temple has a stele of a Tongle stone in the second year of Northern Qi Tianbao (551), the body is one, the height of the remnant is 143 cm, the width is 86 cm, the thickness is 22 cm, the head of the stele is round, there is a Buddha shrine on the yang and yin sides, and there is a Buddha shrine built in one Buddha, two disciples and two bodhisattvas. The inscription is in italics, incomplete, only part of the text is retained, it is impossible to know the original temple name and stele name, the temple should be a Buddhist temple built on sheep's head mountain, which is said to be the hometown of Shennong. The stele has the words "Shennong, entrusted by the Holy Spirit, far away from the Taixing", "Jingshe Standing Toe, Jia Lan has a place", "Recruit famous monks, Miao Cong Yong Waiter", "The land is called Tang Gong, the mountain trumpet sheep's head" and other words [34]10, is the earliest known extant Shennong inscription. The Xianbei people firmly believe in Buddhism, and also ancestors describe Yan Huang and advocate Huang Lao. The gathering of Shennong and Buddhism revered by Northern Qi at Gaoping Sheephead Mountain is a reflection of the ruling ideology of the Northern Qi regime, reflecting the combination of local culture and foreign culture, and is actually the epitome of a diverse and inclusive Chinese culture.
<h1 toutiao-origin="h2" >5</h1>
The Wei and Jin Dynasties and the Southern and Northern Dynasties were the second highest period of ethnic integration in Chinese history. Compared with the Spring and Autumn Period and the Warring States Period, it is a deeper degree of integration at a higher level. After the national integration of the Spring and Autumn Period and the Warring States Period and the great unification of the Qin and Han Dynasties, all ethnic groups have initially cultivated a common cultural psychology. Sima Qian established the status of the Yellow Emperor huaxia as the common ancestor of the Yellow Emperor in the "Records of History", and historians of the Wei and Jin Dynasties inherited this tradition and carried it forward. During the Wei and Jin Dynasties, not only the Han ruler Zushu Yanhuang, but also the nomadic nobles such as Xianbei, Xiongnu, Xianbei, Qi, and Qiang also recognized Yanhuang's ancestral status, and Yanhuang became the common memory of all ethnic groups.
There is no shortage of examples of ancestors who describe Yanhuang in the epitaphs of the Wei and Jin Dynasties, and the epitaphs have become a special carrier of Yanhuang worship. The epitaph's ancestral account of Yanhuang strengthens the worship of Yanhuang and enhances the national identity. After the Sui and Tang dynasties, the epitaph declined and the family tree flourished, but Yan Huang's distant ancestral status did not waver. From the family to the nation, from the Han to the Chinese nation, epitaphs and genealogies play an important role in linking.
Taoism inherited the ideas of Huang Laoshu and the Yin and Yang family, and further deified and immortalized Yan Huang. Taoism prefers the Yanhuang of the divine personality, and prefers the Yellow Emperor who is good at alchemy, health maintenance, and the Incarnation of Immortals. Most of the Temples of the Yellow Emperor's Palace descending from the Wei and Jin Dynasties are related to Taoist sites, such as Yishan in Anhui Province, which was renamed Huangshan Because of the legend of the Yellow Emperor of Xuanyuan and the Gonglian of Fuqiu, Jinyun in Zhejiang, the largest surviving Temple of the Yellow Emperor's Palace in the south, and the Yellow Emperor's Palace in Jinyun Mountain in Chongqing.
During the Wei and Jin dynasties, China's territory was divided and its political power was separated, but the nationalities and cultures were intermingled. The perception of Yanhuang by the various ethnic regimes converged, thus laying the cultural and psychological foundation for division and unity and eventual unification. The Southern and Northern Dynasties of Wei and Jin dynasties were the stereotypes of Yanhuang memory and Yanhuang worship, and various images of Yanhuang had already appeared, and the pattern of "Southern Yanbeihuang" was basically formed. Yan Huang is both a Saint King and a God, and his personality and divinity coexist. Yanhuang worship has its origins, and Yanhuang culture has a long history. If we have to say that the cult of Yanhuang is an "invention", it is by no means a new invention since modern times, but an old invention that has existed since ancient times. More precisely, the yanhuang cult is the common memory and cultural identity of the Chinese since the pre-Qin, and the Wei and Jin dynasties and the Southern and Northern Dynasties are an important period in the history of the development of Yanhuang culture.
exegesis:
(1) See Li Ping, "The Shaping of the Historical Image of the Yellow Emperor", Chinese Social Sciences, No. 3, 2012; Wang Yude, "Inheritance and Change of ShennongyanDi Culture during the Six Dynasties of Han and Wei", Journal of South Central University for Nationalities, No. 2, 2014; Gao Qiang: "Xuanyuan Yellow Emperor on the Epitaph", "Yellow Emperor Mausoleum, Cultural Self-Confidence" Qingming Academic Exchange Conference Proceedings Anthology, Northwest University Press, 2017, pp. 74-83.
(2) See Zhu Ziyan, "The Construction of the Orthodoxy of Sun Wu's Regime," Journal of Humanities, No. 2, 2021. The "History of the Five Emperors" says: "There is the Rui of Tude, so the name is the Yellow Emperor." Gao Lulu's "Lü Shi Chunqiu Mengxia Ji" said: "The fire de king of the world is for the Yan Emperor." ”
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About author:Gao Qiang (1965-), male, from Jia County, Shaanxi, professor, research direction is Yanhuang culture.
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