It is said that the founding emperor of the Tang Dynasty, surnamed Li Mingyuan, the word Shude. It is said that he looks different from ordinary people and has characteristics: he has three breasts and a sun horn dragon court.
This body has three breasts, and it is estimated that there is a large mole on the chest. How do you know? I've seen that. At that time, when I opened Tang Shi and saw this, I immediately remembered a college classmate, he just had a big black mole on his chest, a big bathhouse bath, was seen, everyone laughed, saying that he had three nipples. In fact, there is nothing special, when I first saw it, I felt fresh, laughed for a while, and it was commonplace, and it was not strange.
What about the Sun Horn Dragon Garden, it sounds quite intimidating, it looks like a dragon, isn't it a true dragon Tianzi?
Pull it down, to put it bluntly, the forehead protrusion - the big head. The founding emperors of this dynasty liked the whole thing of these inexplicable things, such as Liu Bang, just said that he was long and long-faced, this is a high nose bridge, eyebrow bone prominence, not bad, the nose is located in the middle of the five features, this thing is straight, it seems so spiritual, both chinese and foreign. The Guangwu Emperor Liu Xiu, with a big mouth, was also Ben'er's head. There is also the later Zhu Yuanzhang, the odd bone through the top, it is estimated to be similar.
The legendary Zhu Yuanzhang's true appearance
Ben Er head ben er head, rain no worries. There are too many Ben'er heads in the world, and there are few who can become emperors. Some people say that the head is very smart, but it is not necessarily.
It's about looks, and there are magical signs. For example, their mother said that she dreamed of a fairy and swallowed a golden dan before she became pregnant with her son. When he was born, what red light filled the room, the smell was swirling, the thunder and lightning were mixed, and the tiger was on the dragon disk. What tiger? Yan Mo tiger, gecko I believe. Tigers? Be careful to take the two of you. Including Li Shimin, who was born, "there were two dragon plays outside the museum gate and went away in three days." "I don't know if it's a dragon or a four-legged snake." These things are actually the words of beautifying and sanctifying the emperor, and when he says this, you will listen to it like this, and whoever is serious will lose.
So why do this, and write it into the history of the halls. I think it should be related to Dong Zhongshu's theory of heavenly induction, "Those who worship the king of heaven will have those who are not human-capable of attaining it, and this is also the rune of destiny." If the people of the world return to them with one heart, if they belong to their parents, then Tianrui should come sincerely. "If a saint is born, then of course there must be all kinds of auspiciousness.
Han Dynasty great Confucian Dong Zhongshu
Is this true? Believe it or not, I don't know, I don't believe it anyway.
First of all, the sense of heaven and man is a concept that Confucians sacrificed in order to establish their own authority when they were just establishing orthodoxy. His focus was on linking natural disasters (and in fact man-made disasters) to the actions of rulers, to warn and deter rulers, to urge them to reflect on themselves and love the people. "The nation will be defeated, and heaven will be the first to come out with disasters to tell it." Otherwise, if there is not even this pressure, how can those highly centralized monarchs who have been hereditary and reckless take the initiative to care for the people's livelihood and suffering? It should have been lawless, without reverence. Therefore, Dong Zhongshu has his own difficulties that he had to do, and objectively speaking, he did play a certain role. Since the Han Dynasty, the problem of disasters and anomalies has become a frequent visitor in the history books, and the wise monarchs, when they hear about the disasters, cannot help but blame themselves -- whether they have misused their own employment, or whether the policies are wrong; whether they are over-enlisted, or the people have grievances, and the worst knows at least some convergence. This is the positive significance of the theory of celestial induction.
So why bring Xiangrui with you? It should be noted that Dong Zhongshu put forward this theory in response to Emperor Wu of Han's question. Who was Emperor Wu of Han? The ancestor of the overbearing president - the overbearing president. With this kind of person, straight eyebrows and narrow eyes, just say that the disaster is different, then it will click on the spot. In fact, later Dong Zhongshu was almost killed because of the old rumors of disasters. So I can only follow the hair and pick up some nice words. But over time, these kinds of things became the focus of the rulers' attention - people love to listen to them. Some flattering people will also throw in their favor, and the more they talk about it, the more gods they will be, and all the Jiahe and Rui beasts will come. If you meet a pragmatic king, you don't care about this at all. For example, when Zhu Di was in power, foreign countries paid tribute to Qilin and Lü Zhen took the opportunity to pat himself on the back, what did Cheng Zu say? "The world is too peaceful, what do you want this thing to do?" It is to know its falsehood.
We look at Tai Shi Gong's "Records of History", the records after the Han Dynasty, influenced by Mr. Dong Lao, and there are some relevant descriptions. However, the events before the Han Dynasty, which he had extensively collected from the historical materials of the previous generations, had few similar records in them. Logically, at that time, it was even more backward, and people should be more superstitious; Yao, Shun, Tang, and Wu were often cited as models by later generations, and that was even more a great sage, how could there be no Xiangrui? It can only show that before this, everyone did not pay attention to this.
At a deep level, the sense of heaven and man is actually a departure from Confucianism. The heavens sensed by heaven and man refer to the natural world. The Confucian heaven, on the other hand, is a virtual concept that only has symbolic significance, symbolizes a kind of authorization—"Shun has the world, and the heavens have it." "King Ke yin of Wu, by the order of Heavenly Ming." This is the ancient idea of the heavenly right of kings in our country.
Further, heaven is the representative of the people—"Heaven sees its own people, and Heaven hears its own people." "Providence is the will of the people." Therefore, the monarch is a monarch, but "the heavens are with him, and man is with them." "Yao recommends Shun to heaven, and heaven receives it; violence is inflicted on the people, and the people receive it." Confucianism has profoundly summed up China's primitive democratic thought. The heavens are not the days of natural disasters. Dong Zhongshu confused the concept, and the villains of later generations greeted him with admiration, and finally made him confused.
Therefore, when the history books say that Li Yuan's posture of the dragon and phoenix, I just think it's funny--isn't it just a big head. However, he is recognized as a man of generosity and temperament, which is what is really worth admiring. This is the case for later.
——Return to the above attention, wonderful launches one after another. I am a leaf, every day a piece of historical review, laughing and talking about the sudden look back, see the present, gradually know the future.