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Free Web Novel,Novel online - All in oicq.net -> Wuxia -> this is my planet A brief study of Hou Yi Emperor Jun
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- These chapters are about Emperor Jun and Yi. I said before that this background depends on the textual research of the official account. However, there may be many readers who have not followed the official account, and they are still a little confused, so I will move the textual research here.
If you have read it, skip it and don't read it.
In addition, this is not academic, it is just a basis for writing background, so there may be (necessarily) fallacies, welcome to discuss.
But no matter what the outcome of the discussion is, it has already been written according to this basis, so the story will not be changed (manual dog head).
One, let¡¯s talk about Yi first:
The current mainstream perception is that Yi is a synonym for good shooting, but there can be many Yi. The one who shot the sun was Dayi, who lived in the Yao era; the one who usurped Xia was Houyi. There is a gap of hundreds of years between the two, and they are two people.
And my point of view is that Yi is indeed a surname, but the Yi who shot the sun and the Yi who usurped the summer are actually the same person, because after the evolution of Togu, different stories were born and they became two people.
Therefore, Yi in this book is a single person, and he is the one who shoots the sun and usurps the summer.
1. There is no such word as Dayi, but Yuan Ke coined it to distinguish the two Yis. The original legend is "Hou Yi shoots the sun".
So are the two Houyi related?
2. Let's take a look at the earliest source of the legend of "Hou Yi shooting the sun".
There are two earliest sources, one is Qu Yuan's "Heavenly Questions": "Yi Yan Yan Sun", which means shooting, this is the earliest source of Hou Yi's shooting the sun. So when did this Yi refer to the person?
In the same "Heavenly Questions", there is also such a sentence: "Zhuo marries a pure fox, and his wife loves to seek. He Yi shoots the leather, but swallows it?" This is obviously the story of Xia Houyi and Han Yun. The same Yi in the same poem, it can be determined that this "Yi Yan Yi Sun" refers to Xia Houyi.
Another source is "Shan Hai Jing", "Yao Shi came out in ten days, Yao made Yi shoot in ten days, and fell into Wojiao".
What needs to be explained is that there is no such sentence in the currently available version of "Shan Hai Jing". The reason why it is believed that there is such a sentence in the Book of Mountains and Seas is that in the Tang and Song Dynasties, others quoted the "Book of Mountains and Seas" to mention such a sentence.
So there are two theories about this matter. One is that other people¡¯s citations are false quotations, just like we make up a sentence about Lu Xun. In fact, I have never said what Lu Xun said; , the remaining version does not have this sentence.
Regardless of the possibility, in short, we know that "Shan Hai Jing" is also continuously added by later generations. It is difficult to say when this passage of text actually appeared. If it appeared after Qu Yuan, it is very likely that it diverged from Qu Yuan's sentence, and combined with the "ten suns come out together" in Zhuangzi's Yao and Shun dialogue, the story of Dayi shooting the sun in the Yao era was formed. If this sentence was originally quoted by people in Tang and Song Dynasties, then this source can be overturned, and Qu Yuan's "Heavenly Questions" can be used as the only source.
3. In Xia Houyi's experience, there are events that can correspond to shooting the sun.
"Historical Records": During Emperor Zhongkang's time, Xihe indulged in adultery, and when the time was abolished and the sun was chaotic, Yin went to conquer it and wrote "Yin Zheng".
"Zuo Zhuan" also has it. Although it does not mention the crusade against Xihe, it mentions the solar eclipse event of the Xia Dynasty, which can be used as side evidence.
When was Emperor Zhongkang? After Yi exiled Taikang, he appointed Taikang's younger brother Zhongkang as a puppet. At this time, Yi was in power, so Zhongkang's defeat of Xihe was actually Yi's defeat of Xihe.
Xihe is the official of the sun, and later generations evolved into the sun god, the wife of Emperor Jun, etc., all of which are related to the sun. The legendary Ten Golden Crows were born of Emperor Junxihe.
Is the history of Yi's crusade against Xihe the prototype of "Hou Yi shooting the sun"?
There was a solar eclipse at that time, did it coincide with the legend of shooting the sun?
"Heavenly Questions" is poetry after all, not documentary. So is Qu Yuan's "Yi Yan Yi Sun" a literary expression of Hou Yi's crusade against Xi He or the solar eclipse event?
4. Regarding the possibility that Houyi's shooting of the sun may be the evolution of Xia Houyi's story, this statement is not the divergent thinking of people in the Internet age, and the academic circle itself has it. For details, see "Cihai of Chinese Cultural Figures¡¤Cultural Figures", published in 1998, edited by Shi Zhongwen and Hu Xiaolin.
5. There are also relevant textual researches on why the matter of Yi is related to the Yao era, and why there is such a sentence in the Book of Mountains and Seas, but this textual research is mainly related to Emperor Jun.
Second, now talk about Di Jun.
Di Jun these are mainly taken from Encyclopedia, plus some my own series.
Because the textual research of this piece is too complicated, I am too lazy to write it in detail (the level is not enough, this really needs to be textualized to be able to publish a book), anyway, if you write too much, you may not necessarily like to read it, so let¡¯s keep it simple.
? Xinyang Normal UniversityProfessor Jin Rongquan pointed out in the article "A Study of Dijun and His Godliness": "Dijun is a mysterious divine figure in ancient Chinese mythology, and his deeds are neither recorded in official history nor by scholars Biography, only found in the "Shan Hai Jing", especially reflected in the "Da Huang" and "Hai Nei" classics. The origin and context of the gods, it is obvious that it does not belong to the Yan Emperor's lineage, nor does it belong to the Yellow Emperor's lineage, it is A third god system that coexists with the two great god systems of Yan and Huang."
"There are different opinions about Dijun's status among the ancient Chinese gods today, but it is generally believed that Dijun is the ancestor god of the oriental people in ancient times. Most of the countries of their descendants are in the east."
And the oriental peoples mentioned at that time generally refer to Dongyi.
In other words, Di Jun belongs to the Heavenly Emperor of the Dongyi God Lineage, which is different from the Yan Huang Lineage. The battle of the Kingdom of God in the book roughly comes from this.
Then we know that Xia Houyi is the leader of Dongyi Youqiong clan. So here's something that corresponds to:
"Shan Hai Jing": "Emperor Jun bestowed Yitong with a bow and plain mat to help the country, and Yi was the first to relieve the hardships of the land."
The emperor of heaven is Emperor Jun, and the leader of the human tribe is Yi, who is ordered by Emperor Jun to rule the world.
The human world of their system is actually Dongyi.
At this time, Xia was originally in the Central Plains, and Taikang was the Empress of Xia. Yi conquered Xia, and Taikang died of illness while in exile. The prelude to the story of "This is My Planet" begins.
Taikang succeeded in cultivation, the Kingdom of God fought again, defeated Emperor Jun, Emperor Jun's god line collapsed, Yanhuang lineage stood upright, the past of "Planet" is roughly like this, and the background of chapters 561-565 is like this.
And the result of Emperor Jun's defeat also led to his legend being tampered with by later generations in an attempt to erase the traces of his godliness. This is what Chapter 406 says.
Regardless of the plot of the novel, the legend of Emperor Jun has indeed been tampered with and replaced in reality. The most typical one is the sentence "Yao Shi came out at the same time in ten days, and Yao made Yi shoot at ten days", which makes Yi a subordinate of Emperor Jun. Yao's subordinates were eliminated, resulting in two Yi.
As I said before, this sentence cannot be found in the existing Shan Hai Jing. Why did it appear?
It is not once or twice that post-Confucianism reformed things. As far as the matter of Emperor Jun is concerned, it is understandable that it is to downplay the lineage of the Dongyi gods and highlight the significance of the Yanhuang lineage.
The transformation of Emperor Jun was mainly done through the transformation of Emperor Ku.
"Emperor Century": "Emperor Ku Gaoxin's family name is Ji, and his mother is missing. He was born with a miracle, and he said his name is Kui." Kui is Jun, and Di Ku is Di Jun.
When the official account posted this paragraph before, some brothers pointed out that the emperor's century is an unofficial history, so let's look at other things.
"Shiben Emperor Line": Emperor Ku divulged that the sons of his four concubines all belonged to the world, and the Yuan concubine had a daughter of the Tai family, named Jiang Yuan, who gave birth to Houji; and "Shan Hai Jing Da Huang Xi Jing": "Emperor Jun gave birth to Hou Ji ", right on.
"Shan Hai Jing. Great Wilderness Southern Classic" says: "Emperor Jun gave birth to Ji Li." Hao Yixing said: "In the eighteenth year of Wen Zuo Zhuan, there were eight talented men in the Gaoxin family (Emperor Ku), including Ji Li, Raccoon, and Li The sound is the same, it is doubtful."
"Shan Hai Jing Da Huang Xi Jing": "There is a woman who bathes in the moon. The emperor's wife, Chang Xi, has two out of ten birth months, and this is the beginning of bathing"; "Historical Records": "Emperor Ku married the daughter of the concubine's family." " "Suo Yin": "The case, Huangfu Mi said, the girl's name is Chang Xi." Closed again.
The legends of these two are consistent in various ways, but Di Jun only appears in the Shan Hai Jing, and the subsequent records are all about Di Ku.
Later generations reformed the lineage of Emperor Jun, and transferred their descendants such as Ji Li, Shaohao (Zhi), and wife (Chang Xi) to the name of Emperor Ku after a slight change. Since then, Emperor Jun has disappeared.
Grafting the branches and leaves of Dijun's mythology Due to the huge family of Dijun's god line and the great influence of Dijun, Di Ku, who came out late, could not fully reflect the deeds and legends about Dijun, and these legends and mythological deeds are full of life and vitality. It was handed down from generation to generation, so later Confucianists differentiated these vigorous myths and grafted them onto the Yellow Emperor, Zhuanxu, Yao, Shun, etc., so that they all have the shadow of Emperor Jun.
For example, in the "Shan Hai Jing", Ehuang is the wife of Emperor Jun: "Among the wilderness, there is a mountain without a garden, and the water is poor. There are three people, and the emperor's wife, Ehuang, was born in this country of three bodies" E Does the emperor sound familiar? Now everyone knows that Ehuang and Nvying are Shun's wife
In fact, the legend of Emperor Jun was split up and given to different ancestors of the Yanhuang lineage.
Of course, there is another saying that Shun himself is Di Jun and Di Ku, one person, and there is also a reincarnation saying: "Di Jun, Di Ku, and Di Shun all have double eyes, so there is a theory of reincarnation." This is complicated and cumbersome, so I won't mention it for now . However, there are obvious traces of Dijun's entire lineage and legend being downplayed, separated and grafted.
That is what is said in chapter 406. After Emperor Jun's lineage was defeated by Xia Guixuan, in order to dilute the influence of Emperor Jun, the descendants began to erase his traces and changed them in a mess.
Finally, let¡¯s make a conclusion. Many readers asked about the relationship with Honghuangliu, so this is definitely not Honghuangliu.
We just use mythology as background information to make our own deconstruction stories. (Remember the site URL: www.hlnovel.com), after Emperor Jun's lineage was defeated by Xia Guixuan, in order to dilute Di Jun's influence, the descendants began to erase his traces and changed it into a mess.
Finally, let¡¯s make a conclusion. Many readers asked about the relationship with Honghuangliu, so this is definitely not Honghuangliu.
We just use mythology as background information to make our own deconstruction stories. (Remember the site URL: www.hlnovel.com - Didn't finish reading? Add this book to your favoritesI'm a member and bookmarked this chapterCopy the address of this book and recommend it to your friends for pointsChapter error? Click here to report
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