Chapter 982: The Fifth Idea of Shanhaijing: Jedi Tiantong Science Fiction Version
The theory of the Five Emperors begins with the theory of the Five Elements and the Five Virtues, but it is not created out of nothing.
The inspiration comes from ancient emperors, such as Yan and Huang. These two emperors have been honored as Yan Emperor and Huang Emperor since ancient times.
One represents fire, which shines in all directions, and the other represents earth, which carries great virtues.
In the oracle bone inscriptions unearthed in the Yin Shang Dynasty, a particularly grand and high-standard treatment was used to worship an ancestor called "Huang".
Some narrow-minded historians are still trying to figure out who this "Huang" is, saying that he is not necessarily the Yellow Emperor. I really have nothing to say.
Since ancient times, except for the Yellow Emperor, I believe there is no ancestor who can be represented by just one word "黄".
In short, although the current Five Emperors were only defined during the Spring and Autumn and Warring States periods.
But in ancient times, there were still titles such as Yellow Emperor, Yan Emperor, and White Emperor, but there was no systematic way to come up with the Five Emperors, because the theory of the Five Elements was not yet mature.
As time went by, the theory of the five elements became more and more mature, so the people of the Zhou Dynasty wanted to gather together the Five Emperors and select the top five with the highest popularity and merit, representing the five elements of water, wood, metal, fire, and earth.
The emperor was the common ruler of the Chinese nation in ancient times.
But the number of emperors is definitely more than five.
In terms of number, there are at least ten emperors. The original text of Shanhaijing is called: Qundi, or emperors.
If you have to choose five, then Yanhuang must be among them, there is no doubt about it.
The other three must be ranked together with Yanhuang. So in my mind, the first one to pop up must be Emperor Zhuanxu!
Is there anyone who doesn’t know these two words? Say after me: Zhuanxu...
Zhuanxu was born in Ruoshui and stood in Kongsang. His name was Gaoyang, which represented winter. Later generations respected his name as Black Emperor according to the theory of Five Virtues, which was ranked alongside Yanhuang and belonged to Xuanshui in the north.
Yan and Huang are the most respected, followed by Zhuanxu.
First of all, everything starts with "The Classic of Mountains and Seas".
In The Classic of Mountains and Seas, Zhuan Xu appears many times. Let’s talk about his origin first.
"Hai Neijing": To the east of the quicksand and to the west of the black water, there is the country of Chao Yun and the country of Si Shi. Huang Di's wife, Lei Zu, brought prosperity. The place where Chang Yi falls is like water, which generates the Korean Wave. Hanliu's head, Jin'er, human face, pig's beak, lin's body, canal stock, and pig's stop took Naozi and called her A'nu, who gave birth to Emperor Zhuanxu.
At a glance, we know that Zhuan Xu is a descendant of the Yellow Emperor.
However, Huangdi had many children, Changyi was just one of them. He is the legitimate son because he was born to Leizu, Huangdi's first wife.
Here we only talk about the Changyi lineage, which was lowered to Ruoshui and stayed in the fiefdom, giving birth to Hanliu, and then Hanliu gave birth to Emperor Zhuanxu.
The current version of Shanhaijing writes Leizu as Leizu and Qianhuang as Hanliu. This is probably due to errors in transmission and copying. At least other classics are all about Qianhuang and Lei Zu.
I want to mention here that in the Classic of Mountains and Seas, sometimes the names Emperor Zhuanxu and Emperor Yao are written. Sometimes, there is only one word "Di". What happened? Who did the "Emperor" order? .
According to my understanding, this may be partly a problem of the writer's era.
The Classic of Mountains and Seas has many authors, some of whom were from the Yao and Shun dynasties, some who were from the Dayu dynasty, and some who were from the Xia Dynasty, or even the Shang and Zhou dynasties.
If the narrator was in the era of Emperor Yao, then when he wrote about Yao, he would not write the word Emperor Yao, but directly write the word "Emperor".
Any paragraph with a specific emperor's name means that the emperor who wrote this paragraph is already dead in the era...
When we read the Classic of Mountains and Seas, we often see some words that only say "emperor". This makes many scholars confused as to who this refers to... There are so many emperors, which emperor are you writing about?
In addition, the Zhuanxu of Emperor Zhuanxu is not necessarily Zhuanxu’s name. In its ancient Chinese pictographic meaning, Zhuan refers to a dignified and noble person, and Xu refers to wearing a jade crown on his head.
So Zhuanxu means a noble person wearing a jade crown.
Mainstream academic circles believe that this is Zhuan Xu's posthumous title. Because the word Zhuanxu, if used as a posthumous title, means a person who specializes in the way of heaven, and it is a very complimentary title.
But, I wonder, couldn’t this be the name? My parents are educated, can't they give me a nice-sounding name? Even if I call her Ritian, who can care about me?
In addition, there is a third possibility: Zhuanxu is the totem of his own clan.
In "The Classic of Mountains and Seas", sometimes a name is not necessarily referring to a person. It may be a title, or even the name of a country or a totem!
For example, the first article I wrote about Kuafu and Yinglong, I thought that Kuafu refers to a clan, and so does Yinglong. Not just one person.
Kuafu means giant, and Yinglong means a dragon with wings.
I think these are the totems and country names of these two clans...the Kuafu Kingdom holds high the totem of the snake-wielding giant, and the Yinglong Kingdom holds high the totem of the pterodactyl.
There are many similar situations. Let me give you the example I mentioned earlier, from the Great Wilderness South Sutra: A bird with a happy head and a human face and a beak has wings. It eats fish in the sea and walks on the wings of a staff. Wei Yiyuan is food, and Yang Yang is food. There is a country of joy.
Said here before, it feels like depicting penguins. In the end, it was clearly written, ‘A country with happy heads’.
In other words, this is clearly describing the name of a 'country'. The country at that time did not mean the country now, but more refers to a region or a clan tribe. This habit persisted to later generations.
For example, in the administrative division of counties in Dahanzhou, Yanzhou has Jibei Kingdom, Chenliu Kingdom, Rencheng Kingdom, and Dongping Kingdom. These four "countries" are actually at the same level as counties. Jizhou also had Zhao and Zhongshan, and Yuzhou also had Liang and Pei... This situation did not disappear until the Song Dynasty.
Huangdi built his capital in Youxiong State, because Youxiong is the name of that place, and there are many bears in that place...Houyi was the king of Youqiong State, because "Qiong" was his totem, I wrote in the text of Lanbaishe, Qiong means bow.
There are countless examples like this, Youyu, Youxia, Youshen... There are too many similar names.
This was the cultural habit at that time, and I am more inclined to believe that this actually describes the mascots and specialties of that country or the clan in that area, that is, the totem.
Youxiong State also represents that there are many bears in this clan tribe. The totem of Youqiong State is an arc-shaped bow, because they are good at making bows.
Then the totem of "Youhuantou State" is the penguin.
There is also "Huangdi gave birth to Luo Ming, Luo Ming gave birth to Bai Ma, Bai Ma is Gun. 'Here Bai Ma is Gun, which means that he is called Gun and Bai Ma. I am inclined to believe that Gun is his real name and Bai Ma is his totem.
Therefore, Zhuanxu can also be the totem of the Black Emperor clan, or the Black Emperor clan's specialty is the noble jade crown. Or he named his direct subordinate forces, or the family forces he directly led, as the country of the noble jade crown.
Some people may say, "What basis do you have?"
Because we are interpreting the Classic of Mountains and Seas, I can only take out the original text of "The Great Wilderness Southern Classic": "There is a country called Zhuanxu, who gave birth to Bofu and ate millet."
It is clearly written here that there is a country! There is a country! There is a country!
So Zhuanxu is the name of a country, not just a person's name.
However, although it is not a name, it can be used as a name according to ancient customs. For example, any person of the Kuafu clan can be called Kuafu, and people can be called by place names or totems. This habit appears not only in the Classic of Mountains and Seas, but also in a large number of ancient books before the Qin Dynasty. In fact, it is equivalent to calling someone now: Wanwan.
In short, Zhuanxu originally meant a country, but it usually also refers to an individual. It is normal for the chief to represent the entire tribe.
There are three statements, and you can have your own opinions.
Back to the topic, I think the author of Shanhaijing who wrote the words "Emperor Zhuanxu" was probably a person in the era when Zhuanxu had already died.
As for the person who wrote "Emperor" but did not write which emperor, we can directly assume that the recorder was a person in the ancient times, when the Xia Dynasty had not yet been established, in the era of the Five Emperors. He was a person in the period when a certain emperor was still alive and a certain emperor was still in power.
Although it is not considered as evidence, it can be intuitively believed that the words written by such an ancient sage are highly credible and are the most original text in Shanhaijing.
This logic is easy to understand.
Based on this logic, we can divide it into two other situations.
That is, is it possible to describe two concepts by calling the two words "Zhuanxu" directly and the honorific "Emperor Zhuanxu"?
For example, in the "Great Wilderness Northern Classic", Zhuanxu gave birth to Huantou, Huantou gave birth to Miao people, and Miao people were common people who ate meat.
The narrator here directly called out the word "Zhuanxu".
In the original text of the "Hainei Jing" we published earlier, the narrator respectfully called out "Emperor Zhuanxu".
The former directly called out Zhuanxu, and I think he was not referring to the Black Emperor, but to the Zhuanxu State.
"Birth" does not necessarily mean giving birth to a child. If these two nouns are clans, totems, or country names, then they should be taken as derivatives.
That is, the translation is that the country of Zhuanxu gave rise to the country of Huantou. The country of Huantou gave rise to the country of Miao people. Miao people were common people who ate meat.
Note that the common people here do not mean ordinary people, and the current meaning of the word has long changed.
In the Five Emperors period, the common people referred to all "people with surnames". For example, people with the surname Ji, Si, Jiang... Huangdi broke the "people" system of the Jiuli tribe and established the common people system. His clansmen and descendants were enfeoffed in various places, and they were given new surnames.
In the early stage, there were about fourteen surnames, collectively called common people. Those who were not of these fourteen surnames were not considered common people, even if you had other surnames.
In the later period, there were more and more surnames, but they were all enfeoffed by the descendants of various emperors.
In fact, it was a class reshuffle. Originally, the system ruled by Chiyou was that everyone was "people", which means "black-headed people" and "Qian Shou". It can be understood that everyone had the surname Li, and there were only slight differences between clans, which can be seen from the names of the tribes: Li Tan, Li Ju, Li Lian, Li Po...
The Li Tan tribe was ruled by Chiyou, and was also the common leader of the Jiuli (all Li).
After Huangdi defeated Chiyou, this system became a common people system, from everyone being one family to countless families... Although most of them were ruled by the descendants of Huangdi, society became more complicated. Until five hundred years later, they were no longer a family...
It was not Dayu who truly opened up the private world and turned the public society into a private society, but Huangdi. Of course, this was extremely advanced.
The enfeoffment of the common people was actually the enfeoffment of the princes. The common people were the powerful at that time. If they did not have the surnames granted by Huangdi or various emperors later, and they took their own surnames at will, they would not be considered surnames. A large number of people who were not "common people" could only be called people.
There were only so many surnames, and people at that time could recite them by heart. If someone traveled back to ancient times and said that he was a commoner, not only would they not be neglected, but the local nobles would also receive you and ask if you were from Xun or Ren. If you said that your surname was Ma, their faces would change. As soon as they heard it, they knew that there was no such surname among the common people. They thought you were humiliating him, and they might even shout: Drag his horse out for sacrifice.
I'm getting off topic.
In short, the one who called Zhuanxu was not necessarily the Black Emperor himself. Although the Black Emperor could usually represent the entire tribe, the word itself was a collective.
But if the title is "Emperor Zhuanxu", it undoubtedly refers to Heidi himself, a specific individual.
Or simply call him Emperor Gaoyang, Gaoyang is Heidi's clan name.
Let me repeat it, "Hai Nei Jing": "East of Liusha and west of Heishui, there are Chaoyun Country and Simi Country. Huangdi's wife Leizu gave birth to Changyi. Changyi descended to Ruoshui and gave birth to Hanliu. Hanliu has a raised head, cautious ears, a human face, a pig's beak, a unicorn's body, a canal thigh, and a pig's stop. He married Naozi and named her A'nu, and gave birth to Emperor Zhuanxu."
Regarding Zhuanxu's life experience, Confucianism is very domineering.
I will post a passage about Zhuanxu's life experience in the Records of the Grand Historian, and you will understand.
"Historical Records": "Emperor Zhuanxu Gaoyang was the grandson of Huangdi and the son of Changyi."
"Huangdi lived in Xuanyuan Hill and married the daughter of Xiling clan, Leizu. Leizu was Huangdi's principal wife and gave birth to two sons, both of whom later ruled the world; one was Xuanxiao, Qingyang, who descended to the Jiang River, and the other was Changyi, who descended to Ruoshui."
In "Emperor Genealogy", it is also written: "Huangdi gave birth to Changyi, and Changyi gave birth to Zhuanxu."
Before modern times, in the mainstream Confucian view, Zhuanxu was the grandson of Huangdi and the son of Changyi.
What about Han Liu? Han Liu was eaten?
Some people may not see it here, and think that the meaning in Shanhaijing may be: Changyi gave birth to Han Liu, who gave birth to Emperor Zhuanxu. Because there is no Han Liu before the four words "gave birth to Emperor Zhuanxu", maybe Han Liu is Zhuanxu's brother.
No, it is wrong to understand it this way. As long as it is written before giving birth to someone, then it must be the one who married that person.
In other words, it was the woman named "Anu" who gave birth to Emperor Zhuanxu. It means that Emperor Zhuanxu is the legitimate son, the child of the legal wife. And the one who married Anu was Han Liu.
The Han Liu in "Hai Nei Jing" gave birth to Emperor Zhuanxu, which is definitely not a random statement, because he also described Han Liu's characteristics in detail.
How could such a key figure, Zhuanxu's biological father, be missed?
In fact, there are many documents that record that Zhuanxu is the grandson of Chang Yi.
For example, in Lushi Volume 14, "The first wife, Xiling clan Leizu, gave birth to Changyi, Xuanxiao, and Longmiao. Changyi married Dexun and lived in Ruoshui. She had three sons, the eldest was Qianhuang, the second was An, and the third was Xun. Qianhuang gave birth to Emperor Zhuanxu, who was Gaoyang clan.
The Qianhuang here is Hanliu. The two pictographs are the same. In terms of pleasantness and meaning, it should be called Qianhuang. Writing it as Hanliu is a copying error.
But no matter what, the works that record Qianhuang are relatively unimportant, and the works that record Changyi giving birth to Zhuanxu are all official documents.
Zhuanxu is the grandson of Huangdi after all. , or great-grandson, this is controversial. Now the mainstream historical community recognizes the official statement of Confucianism in all dynasties, that is, there is no such person as Qianhuang.
They do not admit that Emperor Zhuanxu has a father named Qianhuang.
And some encyclopedia enthusiasts who are not aware of the situation even directly use "Qianhuang" as Zhuanxu's real name...
The complete statement on Baidu Encyclopedia is: Emperor Zhuanxu, Gaoyang clan, surname Ji and name Qianhuang. Grandson of Huangdi, son of Changyi.
I am powerless to refute it. After all, starting from Sima Qian, official historians of all dynasties have not recognized Qianhuang as Zhuanxu's father.
However, since we are interpreting the Classic of Mountains and Seas and regard it as reliable history.
So under this premise, I will directly regard the Classic of Mountains and Seas as the most respected.
The Classic of Mountains and Seas says that Chang Yi gave birth to Han Liu, and Han Liu gave birth to Emperor Zhuanxu, so this is our major premise.
When we completely stand on the standpoint of the Classic of Mountains and Seas, we will find that the Classic of Mountains and Seas, as the oldest reliable history, does not need to make up such a person.
He is not a very famous person, and he has been erased by all dynasties. Most people have never heard of him. What is the point of making up such a person?
What is the purpose? Just to give Zhuanxu found an ugly father to satisfy his desire?
First of all, I want to say that the appearance of Qianhuang described in the Classic of Mountains and Seas is not ugly, but has a special meaning.
Second, Qianhuang must not be Zhuanxu's real name.
In countless novels or articles, as well as places like Baidu Encyclopedia, it is almost a foregone conclusion that Zhuanxu's surname is Ji and his name is Qianhuang.
But in fact, there is no evidence...
There is only one documentary basis for believing that Zhuanxu was called Qianhuang, one! The only one!
That is "The Bamboo Annals": "Changyi descended to live in Ruoshui and gave birth to Emperor Qianhuang. ”
We all know about the Bamboo Annals, which recorded Shun imprisoning Yao and refuted the theory of abdication.
However, this passage did not say that Emperor Qianhuang was Zhuanxu.
Changyi gave birth to Emperor Qianhuang, which did not mean that Emperor Qianhuang could not give birth to Emperor Zhuanxu. The Bamboo Annals was originally a refutation of the Records of the Grand Historian. It recorded a lot of things that were different from the Records of the Grand Historian and was very "rebellious".
Just because the word "Emperor" was added to Qianhuang, does it mean that he was Zhuanxu?
Based on the passage in the Classic of Seas and Mountains, I can completely believe that Changyi gave birth to Emperor Qianhuang, and Emperor Qianhuang gave birth to Emperor Zhuanxu.
You know, at that time, there was more than one emperor, Huangdi.
The emperor who reigned at the same time as Huangdi was Yandi, although Yandi was It is a fiction, but it is still the title of emperor. In addition, there is Shaohao overseas.
In ancient times, emperors can be divided into two levels, the Heavenly Emperor and the Pseudo Emperor.
Needless to say, the Heavenly Emperor is the common ruler of the world, so he is the highest leader of the clan. The Pseudo Emperor is the kind of remote area where the Central Plains Yanhuang forces have weak control. Some powerful clan and tribal leaders also claim to be emperors in that small area.
Where is Ruoshui? Ruoshui is the Yalong River in Sichuan today, that is, Ruoshui Wilderness refers to the Shuchuan Duguang Plain.
Because Huangdi Changyi's "Dexun" means that his moral character is not good and his ability is not enough. Then he was sealed in a relatively closed area to manage Ruoshui Wilderness.
Chang Yi married a local woman there and gave birth to Qian Huang. By the time of Qian Huang's generation, because of the technology introduced from the Central Plains and his own outstanding abilities, he may have developed very well, and a small number of local people called him emperor.
So the Bamboo Book may have stood from the perspective of Shuchuan and recorded the title in the tone of the locals.
After all, that paragraph of text ended with "Chen Emperor Qian Huang". If it was followed by a sentence "Chen Emperor Qian Huang, named Gaoyang", OK, I admit that this is Zhuanxu.
But there is no such thing. With this single evidence, how can we ignore the various documents that record "Qian Huang gave birth to Zhuan Xu" and forcibly give Zhuan Xu the title of his father's generation...
This mistake is like Tang Taizong, whose surname is Li and name is Yuan...
I don't know what Zhuanxu's name is. You can call him Zhuanxu, but Qian Huang is definitely not him.
Qianhuang is an independent person. According to the Classic of Mountains and Seas, Qianhuang gave birth to Zhuanxu.
Even the word Qianhuang, like Zhuanxu, is probably a totem name, and of course it can also refer to his leader.
So there is a pictographic error in the Classic of Mountains and Seas. The pictographic forms of Hanliu and Qianhuang are exactly the same. This error is not made in other documents, but in the Classic of Mountains and Seas, which is enough to show that the original Classic of Mountains and Seas was written in some kind of ancient pictographic characters.
So what basis do I have to say that Qianhuang is a totem name, or a place name, or a country name?
Evidence is the most difficult. First of all, all the documents I mentioned above that are not in the Classic of Mountains and Seas are not considered as evidence.
Again, since I have defined the premise that the Classic of Mountains and Seas is correct, it is rogue to cite evidence on this basis.
So only the documents of the Classic of Mountains and Seas itself, the things that exist in reality, plus the laws of natural science, and reasonable logic can be used as arguments.
Returning to the Classic of Mountains and Seas, let's look at the Classic of Seas and Seas: "East of the Flowing Sands and west of the Black Waters, there are the countries of Chaoyun and Simi. Huangdi's wife Leizu gave birth to Changyi. Changyi descended to the Ruoshui River and gave birth to Qianhuang. Qianhuang had a raised head, cautious ears, a human face, a pig's beak, a unicorn's body, a canal thigh, and a pig's stop. He married Naozi and named her A'nu, who gave birth to Emperor Zhuanxu."
The author of the Classic of Mountains and Seas did not call Qianhuang an emperor, which shows that from a formal perspective, Qianhuang was not qualified to rule the world and could only be regarded as a local hegemon tribe in the countryside.
He was a small emperor who led a clan with an independent culture and dominated in remote areas, such as Shaohao, who was granted the title of Dongyi and established his own country when Huangdi was still in power.
As I said before, Qianhuang is not necessarily a person, but Emperor Qianhuang must refer to an individual. The first half of the sentence of the Bamboo Book uses the word "production", so it must be the birth of a person, not the generation of a country.
On the other hand, the Bamboo Books may have written this way just to say that Chang Yi gave birth to the leader Emperor Qianhuang, without any other meaning.
However, the author of Shanhaijing emphasized the description of Qianhuang here, and his strange appearance.
What kind of totem is this with such a strange style?
I mentioned before that the description of Qianhuang is not ugly. Why? Because it looks ugly when you read the text, with a pig's beak and pig's trotters, and you think he is a monster at first glance.
But in fact, after translating it and leaning on the premise that he is a human being first, you will find that it is not so bad.
擢头 refers to the stiff and long neck. 畢头 refers to small ears. Needless to say, he has a human face. 豕口 means that his mouth protrudes to both sides like a pig.
Linshen refers to the finger body. The two legs grow together, and the feet are like pig's trotters.
If you compare the various monster images you see in modern times when you imagine it, you will mislead yourself, because it is obviously too much imagination.
The ancients did not have enough vocabulary to describe it, so we still have to think of it as a human being, and then get closer to these descriptions.
In summary, are there human-like creatures that are much weirder and more exaggerated than ordinary people?
Yes, and we dug it out... and it happened to be in Ruoshui, which is now Sanxingdui, Guangyang, Shuchuan.
The bronze upright human statue unearthed from Sanxingdui is really strange, but it is indeed human-like, with a big nose, a wide mouth, a long and straight neck, a narrow body, and scaly tattoos on the hands and feet.
Note that I did not say that the description of Qianhuang in the Classic of Mountains and Seas is the same as the bronze upright man in Sanxingdui.
First of all, the Classic of Mountains and Seas does not mention Qianhuang's eyes, while the bronze upright man unearthed from Sanxingdui all have big eyes, and there is even a pervert with bulging eyes like a beam of light.
Secondly, one is a text description, and the other is a real object comparison. Whether it is really like it or not is a matter of opinion, and it is a very subjective question.
Everyone's imagination is different, and the difference is huge. Some people may think it is very similar, while others may think it is not similar.
I personally think that it is only 30% similar.
But I think it is not important.
What is important is the style, the time, the place, and the coincidence.
The Shanhaijing describes Qianhuang, and the bronze statues of Sanxingdui do not necessarily have to be made according to him...
Qianhuang may refer to a person or a country. Then the head and human face refer to the image of the totem.
The Sanxingdui vertical-eyed man is not a totem, but more like the ancient Shu King Cancong, who clearly recorded "vertical eyes" in history.
What I want to say here is that if the Shanhaijing is true, then Changyi developed in the Ruoshui Wilderness of Shu, and then his son, the pseudo-emperor Qianhuang, continued to develop, and married the local Naozi, that is, the Shushan clan woman, a person named A Nu, and gave birth to Emperor Zhuanxu.
If the above is true.
Then there should be discoveries here in ‘Ruoshui’. In reality, there is Sanxingdui in the wilderness of Ruoshui.
From the perspective of time, Sanxingdui culture began 4,600 years ago, which is exactly the same time, about the era of Huangdi, Changyi, Qianhuang, and Zhuanxu.
The Shanhaijing describes Qianhuang as a strange man with strange appearance, and the style of Sanxingdui bronze ware is also strange.
The time, place and even style are quite consistent. If Emperor Zhuanxu was not born in Sanxingdui, then I really can’t find any other place.
We don’t need to force the image of Qianhuang with any cultural relics.
According to the above analysis, it is enough to show that Qianhuang and the place where the black emperor Zhuanxu was born are Sanxingdui.
Sanxingdui has indeed developed very well, not worse than the Central Plains of the same period, and even better in some aspects.
Only people from such places who receive a good education can quickly be reused by Shaohao and eventually ascend to the throne step by step.
If Zhuanxu's fathers had stayed in a place where no one lives, he probably wouldn't have become an emperor.
Having said so much, we can finally talk about Zhuanxu himself...
Zhuanxu relied on the national strength and culture of Sanxingdui, which was not inferior to that of the Central Plains, to leave Shushan, enter the Yellow River Basin, and even go overseas.
The upper reaches of the Yellow River Basin were the Yanhuang Alliance, and the lower reaches were the Dongyi tribes. This is what historians say.
However, according to the Shanhaijing, it may also include a large number of overseas islands, or even another continent... Because the entire Dongshan Jing is not within our country, and the Hai Nei Jing has already described as far as North Korea, so where is the Haiwai Jing written about? Forget it, it's too far.
In short, there is a Shaohao group in the East, which has a large sphere of influence and has a strong bird culture and marine culture. This is no problem.
For the time being, call it "Dongyi". Among the many countries of Dongyi at that time, there was a country called Shaohao.
The bird official emperor in the Thousand Characters is Shaohao, and his subordinates are all "birds".
Countries are also named after birds and use birds as totems. Totems include but are not limited to Phoenix, Luan Bird, Xuan Bird... Jinwu...
And within the Dongyi forces, there is also a Xihe country. The legend of the ten suns is there.
As luck would have it, in Sanxingdui, we actually found the "Tanggu below. Fusang is above Tanggu, where the ten suns bathe, to the north of Heichi. There is a big tree in the water, nine suns are on the lower branches, and one sun is on the upper branches. '
The bronze sacred tree of Sanxingdui is completely consistent, with a total of nine birds on it.
Some people may ask, why are there only nine, where did the other one go?
In the sky. The author of Shanhaijing is not a fool, do you really think he can't tell the sun apart? The nine suns are on the lower branches, and the one sun is on the upper branches. This description has already expressed that there is a special one, which is in the highest position, farther and higher than the other nine suns.
We all know that the highest sun is the real star. The other nine suns are a description of the recorder, who saw the sun fall on the branches of the giant tree or the platform extended from the giant pillar.
This huge tree or pillar that rises straight up to the sky is inserted into the sea. Nine suns are parked on it and come in and out. There is also a sun at the highest point, which is not in the atmosphere. This is our sun.
There are too many things to say about Fusang. I will talk about this separately later. It is too far-fetched.
Anyway, let's talk about Zhuanxu first. In fact, it is outrageous that the model of the sun tree appeared in Shu.
The mainstream academic community believes that this is the myth of Sanxingdui. The ten suns of Fusang recorded in the Classic of Mountains and Seas are actually the culture and legend of Sanxingdui.
I once suspected that our civilization originated from ancient Shu.
I was speechless. Where the things are dug, they are from there? Isn't this Korean logic? South Korea dug out the Nine Cauldrons in Chinese culture, so the Nine Cauldrons were invented by South Korea?
Let's not talk about anything else. Did the ancient Shu Kingdom have a sea?
From a geographical point of view, Shu and Dongyi are far apart, one in the east and the other in the west, one inland and the other overseas.
Why is there such a bronze model in Shu that describes the sun god tree in a certain culture of Dongyi?
Was social communication so convenient at that time...
Maybe it was really convenient.
"The Great Wilderness Eastern Classic" says: "Beyond the East Sea, there is a big ravine, the country of Shaohao, where Shaohao raised Emperor Zhuanxu and abandoned his zither. There is a Gan Mountain, which gave birth to Ganyuan, and Ganshui came out of it."
It says here that Shaohao raised Emperor Zhuanxu for a period of time. And the Records of the Grand Historian says that Shaohao favored Zhuanxu and asked Zhuanxu to assist him in governing the country.
I don't care about the Records of the Grand Historian. For the time being, what can be confirmed about Emperor Zhuanxu is that he was born in Shu first, and then he went to the country of Shaohao in the East Sea as a teenager and was raised by Shaohao.
The Records of the Grand Historian says that Shaohao is the eldest son of the Yellow Emperor, the uncle of Zhuanxu, and the elder brother of Changyi, so the two are relatives, and Shaohao takes good care of Zhuanxu.
Unfortunately, the Classic of Mountains and Seas does not say that Shaohao is the son of the Yellow Emperor.
Their spheres of influence are not in the same area, unless the Yellow Emperor is really a super-powerful emperor who even controls overseas.
What kind of existence is Shaohao? Maybe Shaohao is not the son of Huangdi, but the master of another independent civilization. I can't write it here, so I will ignore him for now and talk about it later.
In short, Zhuanxu was born in Sanxingdui, Shu in the southwest, and inexplicably ran to the Dahe outside the East China Sea. It can be said that he traveled around the world when he was young, so he naturally had broad knowledge and extraordinary mind.
In the mysterious country of Shaohao, Zhuanxu must have learned a lot, which laid an important foundation for him to become the Black Emperor later.
But why did he come here?
There are two mainstream views. The mainstream Confucian view is that Shaohao is the son of Huangdi, Zhuanxu is his relative, and he is here to train Zhuanxu, hoping that Zhuanxu will assist him in the future. Because Zhuanxu likes qin and se music very much, Shaohao threw away Zhuanxu's qin and se...
This is to hope that Zhuanxu will study hard to govern the country and not indulge in decadent music. Tsk, a strong Confucian style.
This kind of value was formed after the Han Dynasty, and in the Spring and Autumn Period and the Warring States Period, and even earlier in the Xia, Shang and Zhou Dynasties, "music" was extremely important. The integration of ritual and music is something that the leaders of any country must understand!
In ancient times, music was ritual, and only those who understood beautiful music were civilized people.
So this is definitely nonsense.
As for the modern mainstream view, Zhuanxu was a hostage, and as the direct bloodline of Huangdi, he was handed over to Shaohao of the Dongyi tribe.
At that time, the Yanhuang forces and the Dongyi forces agreed to stop the war, and Zhuanxu became a hostage under the contract.
The abandonment of the qin and se means that the contract was torn up and the musical instruments used as state gifts were thrown away. The honeymoon period ended, the days of friendly exchanges ended, and the war continued.
The above is the mainstream view.
However, this is boring. And as a hostage, wouldn’t he be killed after the war?
Just looking at the Shanhaijing, it does not say that Zhuanxu was a hostage, nor does it say that Shaohao was the son of Huangdi.
So looking at the Shanhaijing alone, Zhuanxu may have just gone abroad for further studies... Because Zhuanxu was the great-grandson of Huangdi, he was also a person of status, and he must have been very young at the time, otherwise he would not have written "Ru", which means raising and nurturing.
It can be seen that Shaohao treated him very well, just like treating the descendants of Huangdi as his own.
Zhuanxu loved qin and se since he was a child, and qin and se are also very important symbols in the Yanhuang system. After arriving at the overseas Shaohao Kingdom, perhaps due to cultural shock or some other shock, Zhuanxu threw away his qin and se…
This young man came all the way overseas. What attracted him here? What made him throw away his qin and se?
It was written later, ‘There is a Gan Mountain, which gave birth to Gan Yuan, and Gan Shui came out of it.’
Overseas, the great abyss returns to the ruins. What exactly is Gan Yuan? It actually made Zhuanxu abandon his beloved qin and se.
"Classic of Mountains and Seas: Great Wilderness Southern Classic": "Beyond the southeast sea, between Gan Shui, there is the country of Xihe. There is a woman named Xihe, the wife of Emperor Jun, who gave birth to ten suns and bathed them in Gan Yuan."
The place where the nine suns live on the lower branches of the Fusang Sun God Tree is near Gan Yuan.
The nine suns not only go in and out of the Fusang tree, flying around in the sky, but also go to the sea, always soaking in the great abyss at the bottom of the sea.
I have two interpretations here. One is that Zhuanxu was impacted by the culture of Shaohao and Xihe Kingdom in the East. Shaohao raised Zhuanxu in order to use his own advanced culture to influence Zhuanxu from Sanxingdui. This was a cultural invasion, which made the great-grandson of the Yellow Emperor abandon his own culture and admire the Dongyi Kingdom.
Of course, it may be that Shaohao did it deliberately, or it may be that Zhuanxu took the initiative... For example, Shaohao really has this cultural appeal.
Another interpretation is outrageous.
First of all, from the geographical location, it can be seen that Shaohao Kingdom and Xihe Kingdom are adjacent. The Fusang God Tree is built in the sea, located in the Tanggu of Xihe Kingdom, and the sun living on the Fusang tree always soaks in the Ganyuan in the territory of Shaohao Kingdom.
And all this, if it really happened.
Then Zhuanxu ran thousands of miles from Sanxingdui to Shaohao Kingdom outside the East China Sea. In fact, he had heard about this a long time ago, and the strong desire drove him to go and see it.
Maybe there are many people like him, but only he understood some meanings and was deeply attracted.
In short, he saw everything in that mysterious sea kingdom that he would never forget. He was shocked by real things.
After that, Zhuanxu did not go back... He lived with Shaohao all the time, and then he might have been studying, or just observing every day. But at least, what Zhuanxu got in those years made his beloved qin and se become boring... He was practicing and learning other things tirelessly.
So what did Zhuanxu see?
"Shan Hai Jing. Overseas East Classic" said: "There is a supporting tree on Tanggu. It arrives one day and leaves one day. It is all carried by the crow."
All carried by the crow!
If it is just a cultural shock, then it is easy to understand that the Dongyi people worship bird totems, so they think that the sun is carried by the golden crow, or the sun can fly because of the golden crow.
Zhuanxu was shocked by various legends and myths about the sun bird, and even saw extremely excellent bronze technology, such as the Xihe Kingdom, which used their technology to build a tall bronze giant tree and nine birds that can emit light on it, and they also operate according to certain rules. At that time, this was already a work of art that was beyond human control and could be called a divine object.
Because of this, Zhuanxu later learned superior bronze technology from Shaohao and brought the culture there back to Sanxingdui.
Therefore, Sanxingdui unearthed the bronze sacred tree that should have been outside the East China Sea.
Zhuanxu was the medium of communication between Sanxingdui, the Western Shu region, and Shaohao Xihe's country in the East China Sea.
The above is a more reasonable situation.
However, if it is more outrageous, the ten-day bath is a completely realistic record.
That is, it is a high-level civilization version.
That is, in the Pacific Ocean, it is really unknown when a giant pillar was erected, and the giant pillar extended out of the platform. Nine bird-shaped aircrafts with glowing surfaces, but actually black inside, entered and exited here and parked on the platform extended by the giant pillar.
When glowing, these aircraft are like the sun, and when not glowing, they are like crows, flying back and forth in the sky and even deep into the sea.
At that time, people didn't know what kind of aircraft it was, they just thought it was some kind of bird. Then they believed in the "sun carried by crows" as the truth.
As a result, the people there were influenced by this and worshipped birds extremely. The totems of all tribes and clans were birds.
For example, Shaohao's totem was the black bird. A black bird-shaped pattern with wings spread out.
Including the phoenix and Luan bird that appeared later, they all have a feature, that is, knife wings, that is, wings like knives.
Maybe they worshiped various aircraft flying everywhere in the sky.
There are not only flying machines like the Golden Crow on the sea. The "Great Wilderness Eastern Classic" says: "The country of Baimin. Emperor Jun gave birth to Emperor Hong, Emperor Hong gave birth to Baimin, Baimin gave up his surname, ate millet, and used four birds: leopard, tiger, bear, and bear."
"There is the country of Zhongrong. Emperor Jun gave birth to Zhongrong, and the people of Zhongrong ate beasts and wood fruits, and used four birds: leopard, tiger, bear, and bear."
"There is the country of Siyou. Emperor Jun gave birth to Yanlong, Yanlong gave birth to Siyou, Siyou gave birth to Situ, but not a wife; Sinu, but not a husband. He ate millet and beasts, and used four birds."
I won't say more. Emperor Jun is really awesome. In the Shanhaijing, he gave birth to countless countries that can "use four birds".
It doesn't matter if it's four birds. Later Confucianists explained that the four birds were four subordinate officials under Shaohao. As the Thousand Character Classic said, the bird official is the emperor. The official positions under Shaohao were all named after birds. The four birds are: Xuanniao, Qingniao, Danniao, and Bo Zhao.
But when I read Shanhaijing, how come the four birds are: leopard, tiger, bear, and bear?
Are these four things birds?
The content of Shanhaijing is always different from what the Confucian historians of later generations said. If you think rationally, this is the result of the Confucian thinking of unification, which wants to erase the influence of Dongyi culture and transplant many inventions of Dongyi emperors to the emperors of Yanhuang system, even saying Shaohao is the son of Huangdi, and Dijun is said to be Emperor Ku. In the end, their culture is integrated into the Yanhuang system, which is the purpose of Confucianism.
OK, I have finished my rational talk.
But I still don’t understand why the four birds are called leopard, tiger, bear, and bear, which are four inexplicable names?
Isn’t this the fighting force that Huangdi commanded when he fought against Chiyou? Huangdi commanded four kinds of troops, leopard, tiger, bear, and bear, to fight against Chiyou.
However, Shanhaijing calls them all ‘four birds’.
Could it be that when Huangdi fought Chiyou, he sent flying leopards, tigers, bears, and bears to fight?
The classification in Shanhaijing is very simple. Anything that can fly is a bird. Everything in the water is a fish. Even if it is an octopus in the water, it is classified as a fish.
So don't care what the names of leopards, tigers, bears, and bears are. We only look at the previous classification to determine their nature.
And Shanhaijing clearly wrote here that there are four birds, not four beasts.
If we exclude all the statements in later documents and only look at Shanhaijing and think it is very real.
Then the so-called four birds are the ones that can control four flying things.
I don't know what function it is, but it can definitely fly. So it can be called flying leopards, flying tigers, flying bears, and flying bears.
In summary, Xihe Shaohao country is really awesome.
Zhuanxu was very obsessed with the things of these mysterious countries, and he has been working here since then.
Until he went back and became the Black Emperor.
Of course, there is no evidence. This interpretation of advanced civilization is just science fiction material for my next book.
For example, if we continue this line of thought, Zhuanxu cut off the communication between heaven and earth, which means that these civilizations that always fly around and go up and down between heaven and earth are driven away.
Although these advanced civilizations have affected the earthlings, they have not destroyed them. It is more like research and indirect influence everywhere, which means that they are constrained by a higher order.
And this order is something that advanced civilizations dare not violate, such as the law.
The law allows them to guide the development of lower civilizations, so these advanced civilizations will select some earthlings to help them become emperors, and use them to spread their influence and rule indirectly.
However, the premise is that this civilization is voluntary.
If the lower civilization does not allow it, then the higher civilization must withdraw and return freedom to the lower civilization.
Of course, it is not that anyone who is unwilling can do it. The voluntary judgment standard may be determined by a certain percentage of people, or it may be directly determined by any leader.
As long as the government or emperor of the lower civilization is voluntary, then the higher civilization can interfere with them.
On the contrary, if any leader of a low-level civilization explicitly refuses the help and influence of a high-level civilization, then from a ‘legal’ perspective, that civilization cannot impose its influence on the low-level civilization.
Under that order, the emperor of a low-level civilization has the right to expel the high-level civilization from the country and prohibit them from influencing their people.
However, in fact, this is almost impossible.
No one in the ignorant low-level civilization can refuse.
The high-level civilization has countless cultural and ideological means to deceive humans into voluntarily. Then make this behavior legal.
That kind of law is in name only, allowing high-level civilizations to take advantage of loopholes.
Until the appearance of Zhuanxu.
Zhuanxu was born in Shu and studied in the East China Sea.
He gained insights from them and stepped onto the throne.
He was chosen as the next generation of emperors, and the high-level civilization was confident in its control over him.
But in his later years, Zhuanxu made an incredible choice. He refused the power that humans could not refuse and drove away this group of gods.
Becoming the only human being in the world who has refused immortality, wisdom, and power.
Just want people to return to people and gods to return to gods.
The advanced civilizations found this incredible, but they could not destroy Zhuanxu physically, so they could only obey the rules and evacuate the earth.
So far, humans and gods have been separated forever, and there is no more flying golden crow in the sky.
There is only one sun left in the human sky.
The mythological era is over. All civilizations, all cultures, and all nations on earth have lost their gods.
The Sumerian civilization began a long wait, waiting for the next arrival of Nibiru. Ancient Egypt also began a long wait, waiting for the eternal life promised by the gods. The ancient Inca also began a long wait, waiting for the stars in the sky to take them away. The Dogon people in Africa also began a long wait, waiting for the return of the Sirius Nomu.
More than 4,200 years ago, Zhuanxu died. Fifty years later, the last dynasty of the Old Kingdom of Ancient Egypt perished. During this period, the ancient Egyptians were crazy about building pyramids for 500 years, which was called the "Pyramid Period" by later historians.
Thirty years later, Gilgamesh, the last generation of Sumerian demigod monarch, died. The epic records that he never found the last immortality medicine left by the gods in his lifetime and died in despair.
Since then, no king has ever been sacred.
…
p.s: Some are rigorous inferences, and some are brain-opening. I think you should be able to tell them apart. Tsk, I accidentally wrote some of the content of my next book... woohoo. I was so lazy that I wrote 12,000 words of the extra chapter, and the update hasn't started yet... I want to ask for leave.