The two major ideological trends of Confucianism flourishing in the Han Dynasty (202 BC-220 AD) were Confucian Classics and Chen-Wei (the learning of prophetic texts). The latter was a product from interpreting Confucian classics. It was called “prophetic texts” because of its many prophecies. The learning of prophetic texts came into being during the reign of Emperor Ai and Emperor Ping in the late Western Han Dynasty (202 BC-9 AD). Encouraged and advocated by Wang Mang’s New Dynasty, it reached its peak when Emperor Guangwu of the Eastern Han Dynasty (25 AD-220 AD) decided that the prophetic texts should be read by all scholars. Emperor Ming and Emperor Zhang ordered a reinterpretation of the chapters and sentences in the Five Canons according to the prophetic texts, the learning of which then became the ideological orthodoxy of the Eastern Han Dynasty. On the basis of a systematic combing of the rise and fall of the learning of prophetic texts in the Han Dynasty, this paper points out that the characteristics of the Chen-Wei Texts is to supplement Confucian classics with the help of prophecy. By explaining the composition of the Chen-Wei Texts represented by Qi Jingwei (The Seven Chen-Wei Texts), Hetu (Diagram of the Yellow River) and Luoshu (Script of the Luo River) and their apotheosis to Confucius, and in light of Liu Xie’s (465 AD-522 AD) reflections in Zhengwei (Evaluating Apocrypha) in The Literary Mind and the Carving of Dragons, this study provides some inspiration for a proper understanding of the gains and losses of the learning of prophetic texts in the Han Dynasty.