Some Things About the Emperor Wenchang

There are already many other theories about Wenchang; here I will discuss some that are not mentioned elsewhere.

According to the "Huangchao Jingshi Wenbian": Those who provide explanations for this distinction have two views. One view holds that Wenchang is a heavenly deity. The Book of Heavenly Offices states: The Dipper's handle is crowned by six stars forming a square. The first is the General, the second is the Vice-General, the third is the Noble Minister, the fourth is the Keeper of Life, the fifth is the Keeper of the Center, and the sixth is the Keeper of Prosperity. The Grand Minister of Ceremonies sacrifices to the Keeper of the Center and the Keeper of Life with burning offerings. The Book of Sacrifices states: The King establishes seven sacrifices for his lineage, and the feudal lords establish five. One of these is called the Keeper of Life. Qu Yuan's "Nine Songs" also mentions the Young Keeper of Life and the Great Keeper of Life.

The other view holds that Wenchang is a human spirit. In the Zhou Dynasty, he was Zhang Zhong; in the Han Dynasty, he was Zhang Liang; in the Jin Dynasty, he was Wang Lüguang; during the Five Dynasties, he was Meng Chang, the ruler of Shu; during the Yao Qin era, he was Zhang Ezi, a person from Yuexi, who had a temple built on Zitong Ridge. During the Tang Dynasty, Emperor Minghuang fled westward and posthumously conferred the title of Left Vice Director upon him; Emperor Xizong entered Shu and conferred the title of King Shunji; during the Xianping era of the Song Dynasty, he was re-conferred the title of Yingxian. Both theories originated from Daoist sources. In the Yuan Dynasty, Yuan Qingrong Jue was the first to record this in the Futai Ji. The shrines to Wenchang spread throughout the world, and he was revered as the Emperor Lord, even to the extent of being incorporated into school temples. Scholars who had read some books and understood principles clearly knew that this was not in accordance with ritual propriety. They often wrote stele inscriptions to openly refute it. Zhu Zhucha, an examiner, even wrote humorous verses to convey satire. I believe that the ancient sacrifices to Wenchang were for the Keeper of the Center and the Keeper of Life, while the one currently called Emperor Lord is the Keeper of Prosperity. Those who enjoy high salaries are not necessarily people skilled in literature; thus, the Keeper of Prosperity has no business with literature. Talented people do not necessarily receive high salaries, and those with high salaries do not necessarily have talent. The power of the Emperor Lord to promote or demote is indeed too heavy. Recently, people have formed societies for "cherishing words" based on Wenchang's shrine. Pushing the reason for cherishing words to its root, it still does not go beyond flattering the gods to seek wealth and honor. Therefore, what should be deeply cherished is something beyond words. Minister Liu Wending of Bilingsaid that playing with ink and paper, deceiving officials and teachers, compiling obscene writings, and disrespecting classics and traditions is the root cause of corrupting written language. Even if stored in silk bags, the violation is even more severe. Thus, I say that sacrificing to Wenchang is not as good as cherishing paper with words; cherishing paper with words is not as good as being cautious with pen and ink. If Wenchang is a heavenly deity, then officials below the rank of Daifu dare not interfere arbitrarily. If he is a human spirit, then those who are not his descendants have no right to enjoy the offerings. It is natural that his sacrifices are ineffective. Furthermore, those who seek fame and advancement may actually have deficiencies and cannot be cautious in their use of words, rather than the gods being ineffective. Wherever my footsteps have taken me, I have often been asked to write prefaces for Wenchang and word-cherishing societies. I have declined, but now I write this article to provide a basis for refusing future requests. Enlightened gentlemen will surely see through this.

This is essentially a critique of the belief in Wenchang. The editor of the text is Wei Yuan, the one who proposed "learning from the barbarians' superior techniques to control them." He initially adhered to Confucian thought, later participated in the anti-British struggle in Zhejiang, and after military defeat, abandoned his official post to study Buddhism to escape reality.

The criticism at that time was not without reason. Borrowing the name of Emperor Wenchang to conduct widespread fuji (spirit writing) divination is actually a practice rejected in ancient times. Since the Zhou Dynasty, when the I Ching emerged, shamans were pushed into the lowest social strata, while Confucianism and Daoism flourished. Later generations revived fuji techniques, which were actually abandoned by the various schools of thought long ago, yet it flourished after the Yuan and Ming dynasties, reaching its peak in the Qing Dynasty.

Therefore, it also states: "Sacrificing to Wenchang is not as good as cherishing paper with words. Cherishing paper with words is not as good as being cautious with pen and ink. If Wenchang is a heavenly deity..."

In the past, folk organizations included the Word-Cherishing Society, a voluntary association of Confucian scholars in Hangzhou advocating respect for Confucius, reverence for Confucianism, and cherishing of paper with words. During the Qing Dynasty, there were two Word-Cherishing Societies at the Golden Dragon Pavilion and Huode Temple on Wushan Mountain. Besides hiring people daily to collect paper from the streets, they also regularly purchased various waste papers, old books, and obscene books, which were then gathered and burned. The ashes were thrown into the Qiantang River. After the Republic of China era, the Golden Dragon Pavilion and Huode Temple were abandoned. In the city, organizations such as Xianshan Hall, Jianxinli, Tongrenli, as well as in Jianggan and Hushu, established Word-Cherishing Societies. Besides purchasing, they also hung bamboo baskets or nailed iron boxes in streets and alleys for pedestrians to deposit paper at any time. At certain intervals, the paper was burned, and the ashes were thrown into the river.

However, Wei Yuan here argues: "Cherishing paper with words is not as good as being cautious with pen and ink." This is actually just the pedantic talk of Confucian scholars. If one were truly cautious with pen and ink, one might as well stop practicing calligraphy altogether.

The Precious Eulogy for Emperor Wenchang states: "Not arrogant in the imperial realm, in the Jade True Celebration Palace, manifesting the conduct of ninety-eight transformations, revealing thousands of divine miracles. Opening enlightenment through flying鸾 (spirit writing) everywhere, saving from disasters according to one's wishes and sustaining life. Utmost filial piety and benevolence, merit existing in Confucian, Daoist, and Buddhist teachings; not arrogant nor joyful, duties fully performed for the Officials of Heaven, Earth, and Water. Merits immeasurable, divine powers unfathomable, great compassion and great vows, great sage and great mercy, Heavenly Aid and Origin, Opening and Controlling Master, True Lord of Prosperity and Examinations. Seven Curves Spiritual Response, Protecting Virtue and Extending Benevolence Great Emperor, discussing scriptures and teaching doctrines, eliminating disasters and practicing transformations, giving life and sustaining destiny Eternal Lord."

The Precious Eulogies are basically products after the Yuan Dynasty. They are extremely different from medieval Daoism. Here, it openly speaks of "opening enlightenment through flying鸾" and states "merit existing in Confucian, Daoist, and Buddhist teachings." In fact, this is a product of the integration of the Three Teachings, using the name of Emperor Wenchang to connect them together.

So, does Wenchang really have the effect of prospering people's studies? If we refer to the rituals of the Tang Dynasty, we will find that Wenchang's role is to record prosperity (lu), while Kuixing is the first star of the Big Dipper. Since the Dipper is the Emperor's carriage, the first position before the Emperor is Kuixing, hence Kuixing is used to represent the top scholar (zhuangyuan).

Wenchang consists of six stars, always located just before the head of the Big Dipper. Therefore, Wenchang is often fixed in the position of the head of the Dipper. Thus, to find Wenchang, one must first find Kuixing to locate it.

Because when viewed from the horizontal coordinate system, at a fixed position and time, looking at the Big Dipper, one will pass through Wenchang before reaching the Big Dipper itself. In terms of direction, they coincide exactly.