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In [[Chinese language|Chinese]] philology, the '''Old Texts''' ({{zh|c=古文经|p=Gǔwén Jīng|w=Kuwen Ching}}) refer to some versions of the [[Five Classics]] discovered during the [[Han Dynasty]], written in archaic [[Chinese character|character]]s and supposedly produced before the [[To burn the classics and to bury the scholars|burning of the books]], as opposed to the '''Modern Texts''' or '''New Texts''' (今文經) in the new orthography.

[[Category:{{Confucianism]]}}

In [[Chinese language|Chinese]] [[philology]], the '''OldAncient TextsScript Classics''' ({{zh|c=古文经經|p=Gǔwén Jīng|w=Kuwen Ching}}), commonly known as the '''Old Texts''', refer to some versions of the [[Five Classics]] discovered during the [[Han Dynastydynasty]], written in archaica [[Chinesescript character|character]]sthat andpredated supposedlythe one in use during the Han dynasty, and produced before the [[To burn the classics and to bury the scholars|burning of the books]],. asThe opposedterm tobecame theused '''Modernin Texts'''contrast orwith '''New"Current TextsScript Classics"''' (今文經, commonly called the "New Texts"), which indicated a group of texts written in the new orthography currently in use during the Han dynasty.

TheHistorical lastsources half ofrecord the 2ndrecovery centuryof BCa wasgroup theof periodtexts when new versions ofduring the Confucianlast classics were discovered. Mosthalf of thesethe new2nd versionscentury wereBC found infrom the walls of [[Confucius]]’s old residence in [[Qufu]], the old capital of the [[State of Lu]], when, Prince Liu Yu (d. 127 BC) attempted to expand it into a palace upon taking the throne there. In the course of taking the old wall apart, the restorers found old versions of the ''[[Classic of History]]'', ''[[Rites of Zhou]]'', ''[[Yili (text)|Yili]]'', ''[[Analects of Confucius]]'' and ''[[Classic of Filial Piety]]'', all written in the old orthography used prior to the reforms of the [[Clericalclerical script]]. Hence, they were called “old texts”. These newly discovered editions had an effect on"Ancient laterScript Confucianismtexts".

==Terminology==

*New; Current Script Texts

: Confucian classics that were reconstructed from surviving copies and scraps. The ''[[Gongyang Zhuan]]'' and ''[[Guliang Zhuan]]'' commentaries and the ''[[Classic of Rites]]'' are called Newamong Textsthese.

; Ancient Script Texts

: These alternate versions of the classics{{which|reason=which classics?|date=August 2023}} were found after the NewCurrent Script TextsClassics were compiled. Some came from the Confucian family manor while others were found in the imperial archives or in private collections. The ''[[Rites of Zhou]]'' and the ''[[Zuo Zhuan]]'' commentary are OldAncient Script Textstexts.

*Old Texts

; Forged texts in Ancient Script

: These alternate versions of the classics were found after the New Texts were compiled. Some came from the Confucian family manor while others were found in the imperial archives or in private collections. The ''[[Rites of Zhou]]'' and the ''[[Zuo Zhuan]]'' commentary are Old Texts.

: This only concerns primarily the rediscovered version of ''[[Classic of History|Venerated Documents]]''. (尚書). During the [[Jin Dynastydynasty (265–420266–420)|Jin dynasty]], Méi Zé[[Mei (梅賾)Ze]], a minor official pretended to have discovered a preface by [[Kong Anguo]] and 18 texts (divided into 25 chapterssections) that hewere claimedknown wereto have existed during the OldHan dynasty written in Ancient Script, but had long been Textslost. Suspicions emerged during the [[Song dynasty]] but it was not proven until [[Yan Ruoju]] circulated his thesis in the [[Qing dynasty]]. Recent archaeological recoveries of ancientmanuscripts classicsproduced havearound backed350 Yan.BCE confirmed the late nature of these 18 texts. [[Huangfu Mi]] or, [[Wang Su (Cao Wei)|Wang Su]], or Mei Ze himself are suspected as the forgerforgers.

*Forged; OldReceived Texts

: TheThis versionterm indicates any texts that hashave been transmitted, overall continuously, from ancient times to the present. This Itgroup includes the Old Text version of ''[[I Ching|Changes]]'' and ''[[Classic of Poetry|Poetry]]'', the NewCurrent TextScript version of the ''Yili'', a combined version of the ''Analects'', and the NewCurrent TextScript version of ''History'' with the 25 forged chapters.

: This only concerns the ''[[Classic of History]]''. During the [[Jin Dynasty (265–420)]], Méi Zé (梅賾), a minor official discovered a preface by Kong Anguo and 25 chapters that he claimed were the Old Texts. Suspicions emerged during the [[Song dynasty]] but it was not proven until [[Yan Ruoju]] circulated his thesis in the [[Qing dynasty]]. Recent archaeological recoveries of ancient classics have backed Yan. [[Huangfu Mi]] or [[Wang Su]] are suspected as the forger.

*Received Texts

: The version that has been transmitted to the present. It includes the Old Text version of ''[[I Ching|Changes]]'' and ''[[Classic of Poetry|Poetry]]'', the New Text version of the ''Yili'', a combined version of the ''Analects'', and the New Text version of ''History'' with the 25 forged chapters.

==Controversy among new schools==

By the time of 1st century, a new controversy had begun between these two texts. The "newcurrent script texts" are those that had been transliterated into the new orthography back in the beginning of 2nd century BC,{{Citation needed|reason=which texts? Transliterated by whom?|date=August 2023}} either from oral transmissions or from texts that had survived the Qin Dynasty’sdynasty's [[Burning of books and burying of scholars|burning of the books]] or were rescued by the Han Dynastydynasty in the provinces. Surviving scholars in the direct line of transmission of these bookstexts got hold of surviving copies and transliterated them into the new orthography.

The "oldancient script texts" were the ones that off and on since the late 2nd and during the 1st century BC had turned up, some discovered in the walls of Confucius’sConfucius's residence, or in Warring States period graves. They were called the “old"ancient texts”script texts" because they were written in the pre-Qin writing. The discoverers of the "oldancient script texts", such as [[Liu Xin (scholar)|Liu Xin]], claimed that all existing texts suffered from an interrupted pedigree,{{Citation needed|reason=what is the source?|date=August 2023}} which was rectified by the newly discovered texts. "NewCurrent Script text" followerssupporters claimclaimed that the "oldancient script texts" are forgeries that lack a line of transmission.

In reality, the burning of the books probably did little more than symbolically burn a few copies of the Confucian books conveniently at hand in the capital.{{Citation needed|date=September 2009}} Many other copies survived elsewhere, and these were available for copying into the new orthographic standard set by Qin and its [[clerical script]] successor which evolved under Han Dynastydynasty. It was the change in orthography which divided the [[Warring States]] and early imperial period textual traditions, and in this respect the newly discovered texts were no different from those used as the basis for the "newcurrent script text" transcriptions soon after the fall of [[Qin Dynastydynasty]].

The "newcurrent script texts" portray Confucius as a prophet or "uncrowned king" that should have received the [[Mandate of Heaven]]. He could perform miracles and wrote the Five Classics himself. The New Text school, founded by [[Dong Zhongshu]], believed the texts were sacred and carried hidden clues to the future that they tried to decode. They were also interested in apocryphal writings that were obtuseabstruse and esoteric. They believed historical events were caused by cosmic forces beyond the control of man. They also believed officials should disobey the sovereign's decree if it will harm the state or dynasty. To betray the sovereign for the sovereign's own sake will keep the Mandate of Heaven in the dynasty's hand and is an act of greater loyalty.

The OldAncient TextScript school was rationalistic. They rejected [[apocrypha]] and believed that the classics were only edited by Confucius. They believed history was caused by human actions and viewed the Son of Heaven (the [[emperor of China]]) as the [[axis mundi]] whose will was [[Absolute monarchy|absolute]]. Officials may advise but not disobey as it is the emperor who is ultimately responsible for keeping or losing the Mandate of Heaven.{{Citation needed|reason=sources for these claims?|date=August 2023}}

The “oldAncient texts”Script texts had a peculiarly archaist bent. They emphasized the sage-like as opposed to the prophet-like characteristics of Confucius, thereby making him look more like the earlier sages who founded and ruled the [[Zhou Dynastydynasty]] or even the still more archaic states which preceded it. And yet, these archaic sage-kings are shown ruling China with a bureaucratic apparatus peculiarly like that available to Han Dynastydynasty rulers, and hence by methods which strikingly echoed those of putative enemies of [[Wang Mang]], the modernists. The Former Han (206 BC- – AD 8), prior to Wang Mang, had favored Newthe Current Script Text. When Wang seized power, he declared the OldAncient Script Texts to be the state orthodoxy. After the Han restoration, the NewCurrent Script Texts became orthodox again.{{Citation needed|reason=sources for these claims?|date=August 2023}}

Later Han (AD 25-22025–220) scholars began favoring the OldAncient TextScript versionsTexts. Old Texter [[Zheng Xuan]] synthesized the teachings of both schools. While he was very influential, he was unable to unseat the NewCurrent TextScript Texts orthodoxy though the issue became moot when both schools disappeared after the collapse of the Han. The Ancient Script was promoted under Wang Mang and remained influential from the Later Han to modern times.<ref>{{cite book |last1=Rodney Leon Taylor, Howard Yuen Fung Choy |title=The Illustrated Encyclopedia of Confucianism Vol. 2 |date=2005 |publisher=Rosen Publishing Group |isbn=9780823940813 |page=452}}</ref> Zheng became the mainstream source of interpretation until the appearance of [[Neo-Confucianism]] in the [[Tang dynasty|Tang]] and [[Song dynasty|Song dynasties]].<ref>{{cite book |last1=Xinzhong Yao |title=An introduction to Confucianism |date=2000 |publisher=Cambridge University Press |isbn=9780521644303 |pages=88-89}}</ref> The controversy was forgotten until it was rediscovered during the [[Qing dynasty]] dynasty by scholars of [[Han Learninglearning]] scholars.

== Modern interpretations ==

Significance of the oldAncient/newCurrent script text controversy is a debate topic in the modern sinology. Martin[[Michael KernNylan]] claimshas proved that the issue itself was an artificial projection of the mid-Han problematic onto the early Han realities.<ref>{{Cite Accordingjournal|last=Nylan|first=Michael|date=1994|title=The toChin him,Wen/Ku theWen issue should be seenControversy in light of the transition from the self-referential ritual tradition (centered on the oral and multimedia practices) to the literary canon.<ref>Han Times|url=http://chindx.njudoi.eduorg/10.cn1163/zwx/wxs/czc/sinology2007206156853294x00070|journal=T'oung Pao|volume=80|issue=1|pages=83–136|doi=10.pdf1163/156853294x00070|issn=0082-5433 | author-link= Michael Nylan|url-access=subscription}}</ref>

==See also==

*[[Chinese classic texts]]

*''[[Guwen (disambiguation)|Guwen]]''

*[[guwen]]

*[[New Text Confucianism]]

==References==

{{reflistReflist}}

*[https://digital.lib.washington.edu/dspace/bitstream/1773/2092/19/INTROdiss..pdf The History of Classical Scholarship]. Stuart V. Aque (a chapter from his doctoral dissertation at the University of Washington). (PDF)

==Sources==

* Nylan, Michael, 'The Chin wen/Ku wen Controversy in Han Times' in: ''T'oung Pao'', 80 (1994), p.&nbsp;83-145. A thorough and detailed study of the jinwen/guwen designation, distinction, and related topics.

*{{ Cite thesis | degree = PhD | publisher= University of Washington | title = Pi Xirui and ''Jingxue lishi'' | date= 1994 | last= Aque | first = Stuart V. | hdl = 1773/11124 | chapter= Introduction }}

* Ess, Hans Van, 'The Old Text/New Text Controversy. Has the 20th Century Got It Wrong?' in: ''T'oung Pao'', 80 (1994), p.&nbsp;146-170. A study that addresses the views of modern scholars.

* {{ cite journal | last= Nylan, | first= Michael, '| title=The Chin wen/Ku wen Controversy in Han Times' | in:journal= ''T'oung Pao'', | volume= 80 (| issue= 1 | date= 1994), p.&nbsp;83-145| pages=83–145 | publisher= Brill | jstor= 4528622 | doi= 10.1163/156853294X00070 }} A thorough and detailed study of the jinwen/guwen designation, distinction, and related topics.

* {{ Cite journal| last=Ess, | first=Hans Van, '| title= The Old Text/New Text Controversy. Has the 20th Century Got It Wrong?' in:| journal= ''T'oung Pao'', | volume= 80 (| issue= 1| date=1994), p.&nbsp;146-170| pages= 146–170 | publisher= Brill | doi = 10.1163/156853294X00098 | jstor= 4528623}} A study that addresses the views of modern scholars.

{{Confucian texts}}

{{Han Dynastydynasty topics}}

[[Category:Ancient Chinese philosophical literature]]

[[Category:Chinese classic texts]]

[[Category:Confucianism]]

[[Category:Confucian texts]]

[[Category:Four Books and Five Classics]]