北朝至隋唐时期北方部分地区的墓志上附刻预测墓葬被发的谶言,其分布地域和出现时间均较为集中,内容上有很强的一致性,其本身并不属于墓志文的一部分,应为墓志文刻写完之后另行加刻,这些谶言可能与《易三备》有一定的关系。谶言所带卦象应该是一条完整的《下备》中某卦占辞的一部分,前面的卦名、卦象与后文的占辞是相互对应的关系,占卜所得之卦则直接决定后面占辞的内容,甚至是对葬地吉凶的判定。谶言中出现的“黄头”跟十六国北朝时期少数民族进入中原之后屡次组织盗墓活动的社会大背景有关。墓志附刻易占类谶言的墓主人群体呈现出从高等级少数民族贵族向汉人中下级士大夫甚至平民、妇女变化的倾向,这些墓主人生前并没有明确的道教信仰,有的甚至还具有明显的佛教信仰,故谶言与这一时期流行的天师道信仰并没有明显的关系。 From the North Dynasty to the Sui and Tang dynasties, some epitaphs on the northern parts of the country were attached with predictions that the tombs were sent out. Their distribution areas and appearance times were relatively concentrated and their contents were highly consistent. They were not part of the epitaphs themselves and should be After the engraving for the epitaphs engraved engraved separately, these words may be related to “easy to prepare” have a certain relationship. Words and deeds contained in the words and deeds should be a complete “preparation” in a part of the hexagrams, in front of the hexagrams, the hexagrams and the subsequent account of the word is the correspondence between each other, the divination of the divination is directly decided behind The contents of the dictation, and even the good and bad judgment of the funeral. The “yellow head” appearing in the slogan is related to the social background of repeatedly organizing the grave robbery activities after the ethnic minorities of the 16th and the north Dynasties entered the Central Plains. The tomb owners with easy-to-categorize epitaphs showed a tendency to change from high-class ethnic minorities to middle-lower class doctors, even civilians and women in Han Chinese. These tomb masters did not have definite Taoist beliefs before their death, and some even had obvious visions Buddhism belief, so the mantra and popular Taoist Taoism during this period there is no obvious relationship.