Text: Cute eyes explore the world
Editor|Cute eyes explore the world
Preface
During the Han Dynasty and the Han Dynasty, under the influence of the idea of heaven and man's induction, "haze" as a vision was regarded as a warning from heaven to the monarchs and ministers, and a political conscription for the monarchs and ministers to lose morality and neglect to supervise their politics. After the Eastern Han Dynasty, this deliberately far-fetched interpretation system of disasters and political affairs was continuously consolidated in political practice.
Emperor Wu of the Han Dynasty
The monarch has sympathy with the heavens, if the monarch implements virtuous government, the heavens will send auspiciousness, all things will be harmonious, and the political operation institutions will go their own way; if the monarch is immoral, he will be punished by the heavens, and various forms of disasters will be sent down to warn and punish. It is precisely based on the influence of the idea of heaven and man that "haze" is endowed with more political implications.
Is it "different" but not "disaster"
In modern society, "haze" is usually classified as a type of disaster, but in the ancient theory of disaster and natural retribution, "haze" is more regarded as a "vision". Why is "haze" not seen as a disaster, but as a difference?
This is closely related to the distinction between disasters and differences in ancient Chinese society. As early as in the "Legend of the Ram in the Spring and Autumn Period", the disasters have been recorded separately, such as the second year of Lu Wengong (625 BC), "Since the tenth has no rain in February, as for autumn and July."
Why is it a book? The great drought is written by disaster, and this is also a drought, and the day of the great drought is short and the cloud disaster is used, so the disaster is written. The days without rain are long, and there are no disasters, so it is also a different book." In the case of disasters and strange situations in "The Legend of the Ram in the Spring and Autumn Period", "different" refers to abnormal states such as astronomy, seasonality, earth change, and material difference.
Therefore, as an astronomical anomaly, "haze" is partly recorded in the "Astronomical Chronicles" of the official history.
The sky hangs down to show the king
Compared with other "disasters", "haze" is more directly and closely related to political events. The "haze" under the influence of heaven and man is not a simple natural event, and even weakens the natural attributes of "haze".
During the Eastern Han Dynasty, "haze" had been included in the system of natural disasters, and as a kind of vision descended from heaven, it had a profound impact on the politics and culture of the time.
Historical records show that the monarch's immorality, the disharmony between the monarch and the minister, and the severity of punishment will cause "haze", and when the heavens sense these behaviors, they will send "haze" to show their rebuke, so "haze" is endowed with a strong political connotation.
After the occurrence of floods, droughts, and locust plagues, the monarch would respond to disasters by cultivating virtue such as "avoiding the main hall", "reducing meals", "recording prisoners in person", and "leaving the palace", or through measures to benefit the people, such as building water conservancy, reducing taxes and taxes, and opening warehouses for relief, while there were almost no specific measures to deal with "haze" in the Han and Tang dynasties.
However, after the Song Dynasty, especially in the Ming and Qing dynasties, it was very common to repair provinces, reduce punishments, and amnesty the world because of "haze". This also shows that the influence of "haze" on politics has been expanding throughout the historical period, especially in the Ming and Qing dynasties, and the Han and Tang dynasties were the early stages when it was included in the system of natural disasters, and the study of "haze" in this period will provide a basis for the discussion of "haze" after the Sui and Tang dynasties.
During the Han Dynasty and the Han Dynasty, the idea of heaven and man induction prevailed, which affected the understanding of disasters and differences among the people of the time. In the doctrine of catastrophe after the Han Dynasty, "haze" was regarded as a manifestation of political disorder.
In addition, in all opinions, there is a judgment that uses disasters to accuse the king, that is, the theory of calamity and natural punishment, which makes the natural phenomenon of "haze" gradually regarded as a form of heaven's condemnation of the king.
Especially in the Eastern Han Dynasty, the prevalence of the theology of the Wei Wei Dynasty mixed the theory of yin and yang and the five elements, the idea of heaven and man induction, etc., and used mysterious hidden words to cling to the past and predict the future, driving the development of the theory of calamity and natural retribution.
Among them, the "haze and fog" is one of the enlistments after the monarch is unable to exercise benevolent government and benefit the people. The way to eliminate the "haze" is for the monarch to recruit talents to cultivate virtue.
For example, in the second year of Emperor Shun Yangjia of the Eastern Han Dynasty (133), the scholar Lang Yi, who was good at using yin and yang to push disasters and differences, believed that the monarch's failure to conform to the season, not to confer appropriate titles on virtuous talents, not to give grace, and not to practice benevolence would lead to "the sun is not shining, the heavens and the earth are turbid, the time is wrong, and the haze and fog cover the sun".
So Lang Yi took advantage of the earthquake in Beijing to recommend Huang Qiong and Li Gu to Emperor Shun, and then Emperor Shun "asked about the current situation and was suitable for government", Li Gu took it right, and Emperor Shun adopted it.
From this, according to the Han and Tang dynasties, when the monarch does not exercise virtue, the heavens will immediately sense what the monarch has done, so he warns the monarch with the disaster phenomenon of "haze and fog", and the monarch responds to the heavens' punishment by appointing merit and making up for political failures.
This is the political response mode under the idea of heaven and man, and "haze" has become a realistic manifestation of non-benevolent governance and political misconduct.
The "haze" in the texts of the Han and Tang dynasties is not to record the changes in the historical weather, but to record the disasters that served the imperial power under the influence of the ideological system of heaven and man.
According to the division of disasters in the scriptures: "harmful things are disasters, and non-harmful things are different", the "haze" in the Han and Tang dynasties belongs to the "different" category, therefore, the "haze" in the political perspective not only represents a natural phenomenon or weather state, but also the external manifestation of disasters from the sky to punish people, "reprimand", "warning" to "injury and defeat", and the monarch's self-reflection affects the punishment of God.
In this political model, "Heaven warns the monarch through disasters, and the monarch responds to God's condemnation by cultivating virtue and eliminating disasters." The retribution of calamity and the cultivation of virtue are not only the political logic that the monarch must follow in governing the country, but also the moral norms with religious overtones" (3). In the long run, the monarch and the ministers were extremely cautious about the disasters that came from heaven, and the "haze" was endowed with a mysterious political connotation.
The cause of "haze".
During the Han and Han dynasties, the idea of heaven and man induction and the theory of yin and yang and the five elements gradually merged, and became an important part of ancient Chinese traditional culture. The theory of the five elements of yin and yang attributes the changes of all things in the world to yin and yang, and wood, fire, earth, metal, and water are the five indispensable attributes that make up the world, which is the theoretical basis for later generations to explain personnel and political affairs.
The use of yin and yang to explain the relationship between personnel and celestial phenomena was a very common phenomenon in the Han and Tang dynasties. Under the theory of the five elements of yin and yang, "haze" is classified as a type of qi and represents a kind of ominous qi. Therefore, "haze" was originally a scene of "obscurity", "dusk", and "no shadow of the sun", but under the explanation of the theory of yin and yang and the five elements, "haze" has become an ominous "qi".
In historical records, whether there is harmony between monarchs and ministers, and whether the punishment is appropriate are all important factors that lead to the appearance of "haze". First, the relationship between the monarch and the minister is not cooperative, which leads to the occurrence of "haze".
According to the theory of the five elements of yin and yang, which is induced by heaven and man, the sun is regarded as "yang", "the sun is the sun, and the sun is like a human king", and the sun symbolizes the monarch; the minister is "yin", and when the minister commits the following transgressions, it will lead to an excess of yin qi and obscure the sun.
The reason for the "haze" is that the monarch and the minister cannot perform their duties and dislike each other. Therefore, the ancients believed that the cause of "haze" was the political event behind it. When the mutual dislike between the monarch and the minister led to the communication between the government and the opposition, the heavens sent down "haze" to warn the monarch and the minister, and the "haze" became a sign of problems in the relationship between the monarch and the minister.
This judgment can be confirmed from the definition of "haze" in the history book of Tang Xiu, and the "Book of Jin and Astronomical Chronicles" is the first official history in the historical period to clearly formulate the concept of "haze". Therefore, it is said that the sky and the earth are hazy, and the monarchs and ministers are obedient".
It can be seen from this that the cause of the "haze" is the poor communication between the monarch and the opposition, the inability of the ministers to share the worries of the monarch or the blockage of speech, and the behavior of the lower and lower monarchs and ministers who cannot govern their own affairs.
Second, the failure of criminal law will also lead to "haze". "Taiping Yulan" quoted "White Tiger Pass" as saying: "When a saint rules the world, there must be a punishment?"
Therefore, it helps to cure the degree of Shuntian. "The criminal law was originally a tool to govern the world and to follow the heavens, but the harshness of the criminal law will lead to yin and yang disharmony and resentment.
For example, on the afternoon of March in the 29th year of Tang Kaiyuan, "the wind is hazy, the sun is dark, and the sun is almost dusk." Occupation is the punishment is urgent, and people are not happy to live", this haze is considered to be a strict and cruel criminal law that makes the people not happy to live.
Another example is the "Edict of Detention and Prison" promulgated in the first year of Xiantong (860) of Tang Yizong: "To the Tao first, the punishment is the most cut." Xiang Wen is broken, moving from the heat and cold, not only unreasonable and not stretched, and it is often sick and died. The haze of injustice gathers, and harmony is hurt. The sun, moon and stars are out of balance, and the water and drought are thieves, so it is a disaster. The emergence of "haze" is due to the inadequacy of the criminal law and the accumulation of grievances.
Li Yi's name is Tang Yizong
Under the theory of yin and yang and the five elements, the "haze" in the Han and Tang dynasties was regarded as an ominous atmosphere, and the excess of yin qi caused by the imbalance of the relationship between the monarch and the minister, and the resentment caused by the inappropriate criminal law were all important factors that caused the "haze".
The political implication of "haze".
The ancients often predicted good luck and evil by observing astronomical phenomena, and "haze" as a weather state has the function of predicting personnel and political affairs. Combined with the Han and Tang dynasties, the celestial phenomena were regarded as a warning from the heavens. The "haze" of the Han and Tang dynasties often indicates that there will be a drought or "outsiders coming" in the Zhan Shu, as well as a symbol of soldiers in troubled times.
- Signs of "great drought" and "outsiders coming".
In the book of Divination, "haze", as an ominous "qi", has the meaning of predicting "great drought" and "outsiders coming", and the function of divination further strengthens the role of the idea of heaven and man in the political order. The rhetoric that "haze" foreshadows a "great drought" and "outsiders coming" is related to divination. Xi Meng of the Eastern Han Dynasty said: "Where the four directions of heaven and earth are cloudy like dust, more than fifteen days, or January, or one time, the rain does not occupy the clothes and has soil, which is called haze."
Under the influence of the idea of celestial and human induction, the appearance of "haze" means a warning from heaven, according to which, "haze" also has a certain function of predicting celestial phenomena and personnel. The definition of "haze" in Tang Xiu's history books shows that there is a certain intrinsic relationship between drought and "haze".
For example, "wind haze", as a natural phenomenon of strong winds and dust and soil like rain, is very closely related to drought. In September of the second year of the Emperor Xiaoming of the Northern Wei Dynasty, "there was a long drought at the end of autumn, the dust and soil were deep, the wind and haze were together, and the red and the four stops", when there was a drought, the soil was short of water, the sand was loose, and the dust was easily blown into the air by the strong wind.
The record of drought and haze was not prominent in the Han and Tang dynasties, but in the Ming and Qing dynasties, "drought and haze" was more common in the text, such as the seventeenth year of Chenghua in the Ming Dynasty (1481), "Gengshen in summer and April, and repaired the province with a long drought and haze", the tenth year of Hongzhi (1497), "Xinhai in March, repaired the province with drought and haze, and asked for straightforwardness", and in the fourteenth year of Wanli (1586), "in March Wuxu, with drought and haze, the courtier Chen Shizheng".
Self-cultivation and reflection due to "haze" is a political response under the influence of the idea of heaven and man, and this response is reflected in the texts of the Wei, Jin, Sui and Tang dynasties. Combined with the records of the historical record, there is indeed a certain connection between "haze" and drought, and under the idea of heaven and man's induction, "haze" is God's foreshadowing and warning of personnel and political affairs, and under certain circumstances, it has the political function of predicting "great drought".
- Allegorical Turbulent Soldier Elephant
The appearance of "haze" often alludes to troubled times. In the book of Zhanshu, the appearance of "haze" is also regarded as a spirit of military chaos. The Book of Jin and the Astronomical Chronicles, the Observation of Phenomena and the Occupation of the Phenomena, the Yi Si Zhan, and the Book of Sui and the Astronomical Chronicles all classify "haze" as "qi", and "haze" belongs to a kind of "qi occupation" with ominous signs.
"Otsumi Zhan" summarizes the divination techniques of the previous generation, including the article "Military Qi Occupation", that is, judging the battle situation by observing the celestial phenomena. Although it is relatively rare to clearly record the influence of qi and guide the war in historical books, the causal relationship can still be glimpsed from specific historical events.
For example, in the second year of Yan Yongkang after the period of the Sixteen Kingdoms, "Jiachen, haze, and daylight", Ding Jian took refuge in Murong De and framed the rebellion of Ho Lai Lu, and the haze occurred that night, and the haze had a special significance to symbolize chaos and mutiny.
Another example is the fourteenth year of the Great Cause of the Sui Dynasty (618), Hu Benlang general Sima De wanted to bewitch the military officials to rebel against Emperor Yang of Sui, and lied that "Your Majesty wants to rebel when he hears the fruit, and he drinks more poisonous wine, and wants to kill him because of the enjoyment of the meeting, and stay here with the southerners alone", hoping to deceive the military officials and flee from Jiangdu. "Yi Mao,
De Ji summoned the Xiaoguo military officials and told them to do what they did,...... On 10 March, Sima Dejiao summoned his military officials and announced a plan for rebellion, and the haze appeared on that day.
The haze here is also a metaphor for Sima Dejia's rebellion. This kind of mutual induction between celestial phenomena and personnel is the consequence of the prevalence of the idea of celestial and human induction for a long time, which gradually links "haze" with military chaos.
Author's point of view
The ancients' understanding of "haze" has undergone a process of constant change. For the first time, "Erya Shakti" interprets "haze" as "wind and rain and earth", so there is an inseparable connection between wind, rain and soil, and "haze".
Influenced by modern catastrophology, current research generally regards "rain" and "haze" as sandstorms or sandstorms in the concept of modern catastrophology. During the Han and Tang dynasties, people mostly believed that wind was closely related to "haze", and wind haze generally referred to sand and dust weather. According to the literature, the concept of "haze" and rain and soil is often confused.
However, in the historical context, there are still differences between the two, the rain soil is the dynamic process of wind and sand weather, while the "haze" is the description of the state before or after the rain. Similarly, the "haze" and "haze" in the literature are often regarded by scholars as the same kind of weather phenomenon, because both can cause the consequence of "the moon is not comfortable and the sun is not shining".
However, the cloudy air indicates a dim state of wanting rain without rain, while "haze" is a dark state of "wind and rain and earth". In short, rain and earth, Mongolian air and "haze" have similar characteristics, but in terms of specific state and cultural imagery, "haze" has obvious differences from rain and soil and Mongolian air.
During the Han and Tang dynasties, the "haze" in the official history was mainly a textual record under the influence of the idea of heaven and man's induction, and according to the distinction between "disaster" and "abnormality" by scholars, "haze" belonged to "alienation", which was regarded as God's punishment for human kings because it represented an uncommon vision.
"The country will have the defeat of the unrighteousness, and the heavens will first come out of the disaster to condemn it, and they do not know how to introspect, and they will be strange to be afraid of it, and they will not know the change, and the injury and defeat will even be", "haze" has gradually become one of the manifestations of political disorder.
The appearance of "haze" is regarded as a manifestation of excessive yin qi, and the disharmony between monarchs and ministers and the harsh criminal law are the causes of "haze". "Haze" is also given a strong political connotation, which is a sign of drought weather, outsiders, social unrest, and mutiny in troubled times.
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