Next to this pendant, there is a black pendant wrapped in silt.

It seems that it should have been a component that was originally connected to the chisel wearing with a rope.

After extracting the chisele-shaped pendant, Chen Han set his sights on this black pendant.

He could see that this round pendant should not have been black.

It's just that the pendant is thickly covered with silt.

Like picking out glass beads, Chen Han pulled the mount out of the coffin, and then wiped it slightly to wipe off the mud, showing its true colors.

"Beautiful!"

"It's a crystal pendant!"

It turns out that this black round pendant is a crystal pendant with crystal clear and medium holes!

The pendant is oval, about the size of the top of a thumb, and is opened in the middle to tie a rope.

It looks like the oval beads on a modern bracelet.

But this crystal pendant is very beautiful, the whole body is transparent, and the texture has some amber texture.

For the period of BC, such a crystal pendant can be said to be a rare treasure.

Because this thing cannot be artificially crafted, it can only be found in natural crystal mines.

And it has to be the best transparent ore in the crystal mine to make such a pendant.

This pendant was originally supposed to be tied under the butterfly pendant, echoing up and down, making it more luxurious!

That is, the emperor-level jade pendant can be worthy of such a pendant!

"Hey, this is a high-grade Hetian mutton fat jade!"

"Milky white, the best Hetian jade material!"

(It's too late, it's done in twenty minutes.) ）

The existing Tao Te Ching, the sentence "Tao is the way, the very way." "It's very famous.

However, the silk books and bamboo books issued by the Mawangdui archaeology directly subverted the long-circulated popular books.

First of all, there are two copies of Ma Wangdui's "Lao Tzu" silk book, A and B, and it is unknown whether there is a title in the first book, and there is a "Tao" title at the end of the article in the second book.

"De" is supplemented according to the "Tao", and the "Jing" is added by the later generations, so the titles of the "Tao Jing" and "Dejing" are made by later generations, and Lao Tzu did not have the title of the "Tao Te Ching" at the beginning of his book.

Then, among them, there are differences between the silk book "Lao Tzu" and the popular version "Lao Tzu".

The first sentence of the passage book is "The Tao is the Tao, the Tao is not the Tao; The name can be named, not very famous", and the silk book version is "Tao, Tao, non-constant Tao." The name can be named, and the name is not constant. ”

There is a well-known sentence in the nineteenth chapter of the popular version of the Tao Te Ching: "Absolute benevolence and abandonment of righteousness, the people restore filial piety."

This is also regarded as a typical conclusion of Lao Tzu's denial of Confucian benevolence and righteousness, but in Guodian's "Tao Te Ching", this sentence is "absolutely hypocritical and abandon worries, and the people will return to Jizi".

The seventy-eighth chapter of the popular version of "Lao Tzu" is written like this:

The world is weaker than water, and the strong can win, with its easy. The weak is better than the strong, the soft is better than the strong, the world knows everything, and nothing can be done. It is a sage cloud: "The dirt of the country is the master of the society; If the country is ominous, he is the king of the world. "It's the opposite.

However, in Ma Wang's book "Lao Tzu" (A book), it is:

The world is weaker than water, and the strong can win, and it is not easy to win. The water is better than the strong, and the weak is better than the strong. Mo Fu knows it all over the world, and Mo Zhi can do it. Therefore, the words of the sage said: "To be criticized by the state is to be the lord of the society; The ominous state is the king of the world. "It's the opposite.

This section is to use the property of water to motivate the rulers.

It is not difficult to see that the "weakness" in Lao Tzu's heart is full of strength and vitality.

However, in the popular version of the Tao Te Ching, people feel that "weakness" is just another name for "inaction" and "indisputable".

In the original text, "the strong can win" is even more bluntly said that although water seems to be "weak", it has the essence of "attacking strong" and invincible, and the "weakness" of water is relatively active and aggressive here.

In the passbook, "the water is better than the strong, the weak is better than the strong" is changed to "the weak is better than the strong, and the soft is better than the strong", so that the aggressiveness of the water is gone, and the subject and the guest are out of position.

The "weak" water with active aggression is only the "softness" of being passively beaten, and the epistemological component replaces the methodology, so that the benefits of "inaction" and "indisputability" can be better publicized.

Obviously, this is Lao Tzu's doctrine, which has been modified in the spread of later generations, weakening the strong meaning of Lao Tzu's doctrine and strengthening Lao Tzu's argument of "non-action" and "indisputable".

This is undoubtedly a weakening of Lao Tzu's doctrine, and it is obviously the result of some Taoist disputes.

It is even possible that some Confucian scholars deliberately changed it in this way to make the spread of Confucianism more solid.

After all, Lao Tzu himself is "indisputable" and "inactive", so are you still embarrassed to fight with Confucianism if you learn Lao Tzu's doctrine?

Among them, the most excessive change is the fourteenth chapter of the popular version of the Tao Te Ching:

"The way of the ancients, with the existence of the present, can know the beginning of the ancients, is called the Tao."

In the silk book of the Mawangdui Han tomb, this sentence is:

"The way to hold the present, to have the present, to know the beginning of the past, is the Tao Ji."

Don't look at it, it's just changed one word, but the meaning of the whole paragraph has completely changed.

This is a typical one-word error.

In the popular text, it is emphasized to follow the ancient law to govern the present, that is, the ancients often said that "the law of the ancestors is not easy", and the usual "law of the ancestors" refers to the Zhou rites.

Lao Tzu, on the other hand, believes that the current society naturally needs to seek the current law to govern, and to use the way of the present and the existence of the present.

It can be seen that between this ancient book and the present book, there are completely different concepts.

As we all know, Confucius's ambition was to revive the so-called three-generation system and restore the Jingtian system.

To put it simply, Confucius was a very ancient person, and felt that all the decisions made by his ancestors and all the systems formulated were correct, and future generations should not change them, but should restore the ancient system.

This is also one of the most important ideas of Confucianism in the future.

This is why there is the so-called "the law of the ancestors is not easy", and it will be difficult for dynasties to change the law since the Han Dynasty.

It should be said that the Warring States changed the law because of the chaotic war.

During the period of the Northern and Southern Dynasties, the Five Dynasties and Ten Kingdoms, and even the Two Song Dynasties, the threat faced by various countries was not great?

Even the threat is even more serious than during the Warring States period!

However, the Confucianists, who controlled the government at that time, never thought about changing the law, let alone innovating, and still held on to the old ways, even if they died, it didn't matter.

It can be seen how obsessed Confucianism is with the maintenance of the so-called "traditional system".

And Lao Tzu naturally doesn't eat this set, but Lao Tzu has long since died, and later people can naturally delete and modify his works at will.

At that time, Confucianism, which controlled the "Taoism" of China, naturally had the right of academic interpretation.

Then they put Lao Tzu's doctrine in line with Confucian ideas.

In such cases, in the "Tao Te Ching" with just more than 5,000 words, there are many others, all of which have changed one word, and then the meaning is completely different.

And the two versions, which is more credible?

That's undoubtedly an ancient version.