Some Thoughts on the Classic of Mountains and Seas
There are two interpretations of Shan Hai Jing, one is to treat it as a myth, and the other is to read it as an encyclopedia and history book.
Generally speaking, The Classic of Mountains and Seas has a strong mythological color, but I always believe that most of the natural myths are actually observed by the ancients. The older the myth, the more it is, and it must have a prototype.
In my eyes, Shan Hai Jing is an objective record. It covers everything and covers dozens of fields, and it is completely the crystallization of the wisdom of the ancients.
Part of it is regarded as a myth, which is purely caused by the difference in cognition, observation angle, and description method between ancient people and modern people.
Lack of vocabulary, vague descriptions by patching up analogies, which in turn can easily lead to misunderstandings.
In short, the describer is too subjective, but the things he describes exist objectively, not imagined.
How the facts are depends on the attitude of the interpreter.
If the interpreter thinks it is fictional, then the interpreted content is naturally fictional.
However, since some people are allowed to preconceive that it is a fiction, then naturally, it can be interpreted directly assuming that it is a true record.
Those who choose the former are the mainstream, but there are also people who choose the latter interpretation attitude in the world, and I am one of them.
for example.
"Shan Hai Jing Da Huang Nan Jing" records: "In the wilderness, there was a man named Huan Tou. Gun's wife, Shi Jing, and Shi Jing's son, Yan Rong, gave birth to Huan Tou with a human face, a bird with a beak and wings, eating fish in the sea, and died with a stick wing OK. Vegetarian lettuce is suitable for food, and yang is food. There is a country of happy heads."
The meaning is very simple: in the wilderness, there is a kind of person called Huantou. Gun's wife was Shi Jing, and Shi Jing had a son named Yan Rong, whose descendants were from Huantou. The human-faced beak has wings, and it eats fish in the sea. When walking, it looks like wings are used as a crutch. They are in groups, and often hold their wings and parade along the seashore, waiting for an opportunity to catch fish with their beaks to eat.
From the perspective of ghosts and ghosts, it is entirely possible to conceive a bird-headed man who can't fly, and its appearance can be very strange.
But if you take it directly as an objective letter, then this is exactly a penguin, with wings on both sides of the body, and the upright body swaying as it walks.
Penguins are too human-like in both manner and image. They are monogamous, and they line up when they go to the beach, accompanied by little penguins, which is exactly the same as when humans migrate.
The early South American natives also regarded penguins as people, and believed that a large group of people lived on the big white island in the south.
These are the two interpretations.
The former type of people can say that the latter type is unscientific. It comes from the Chinese Book of Mountains and Seas. How can it be possible to describe penguins in Antarctica? Thousands of miles apart, could this so-called South of the Great Desolation be Antarctica? It's hard to believe. We must know that if there is no Internet and no aquarium, then most modern Chinese have never seen penguins.
The latter type, it can be said that the former type is too conceited, why must it be impossible for the ancients to see penguins? Perhaps there were penguins in the South China Sea in the past, or maybe the original version of Shan Hai Jing existed earlier than we thought, and it gathered the knowledge and knowledge of early human migration. Or, thousands or ten thousand years ago, human beings had the ability to go to Antarctica!
There must be some kind of truth hidden behind this, there is a reason for it, and this book is there. How to interpret, there is no right or wrong, everyone has their own worldview.
As a side note to this article, at the request of book friends, I will tell you about the Classic of Mountains and Seas in my heart.
Before telling the story, we must first start with the book itself.
The original version of Shan Hai Jing has long been lost.
The version circulated today was sorted out by Liu Xiang, Liu Xin and his son, and passed down to Guo Pu in the Jin Dynasty.
As early as in Shiji, there was a description of Shan Hai Jing. Unfortunately, Sima Qian said that the content in it was "I dare not say it." His cowardly made us miss the complete version of Shan Hai Jing.
The Book of Mountains and Seas was not originally a single classic, but a collection of many similar strange books that recorded various knowledge. Some strange books don't even have words, only pictures. That's why it covers everything, sometimes talking about geography, sometimes talking about folk customs, sometimes talking about geology, and sometimes talking about history.
Later, Liu Xiang and Liu Xin's father and son in the Han Dynasty edited and compiled a Shan Hai Jing with a total of 18 chapters.
At this point, I have to talk about Liu Xin, because he is the chief culprit for our inability to see the complete book of mountains and seas.
Both father and son are great masters of Confucian classics, and Zhang Taiyan even commented that Liu Xin is the greatest figure after Confucius.
Their status in Confucian classics is absolutely top-notch.
Among them, Liu Xiang was the school secretary who was ordered to lead the school when Emperor Cheng of the Han Dynasty, and specialized in rectifying a large number of ancient books and scriptures in the Han Palace. The reason for sorting out is that almost all the ancient books from the pre-Qin period remained in the Han Palace, but most of those ancient books were not in complete sets, that is, they were scattered. A sentence was memorized on the east piece of bamboo slip, and a sentence was memorized on the west piece of bamboo slip. A large pile of bamboo slips piled together may come from more than a dozen volumes of different books.
There are still many handwritings that are illegible, and even because Xiang Yu set fire to Xianyang in the past, some bamboo slips were burnt to only half a sentence or a few words.
The bamboo slips filled with countless palaces are a treasure. Often when literati enter the palace, they will search for treasures by the way, picking up leaks.
During the period of Emperor Wendi, there was a big fire in the palace, and a lot of it was burned, so Emperor Wen wanted to protect these things, and ordered people to sort them out, calibrate and integrate them into membership, but the progress has been very slow, because it is too difficult to sort them out, and there are too many. It takes more than ten years to sort out a set of books.
It was not until Liu Xiang and Liu Xin's period that the efficiency improved by leaps and bounds, and the arrangement was completed within two generations. All the classics and classics handed down after the Western Han Dynasty were basically edited and edited by these two people, so they are masters of Confucian classics.
That is to say, when reading works before the Western Han Dynasty after the Western Han Dynasty, you basically read the versions decided by the two of them.
How efficient are they? The bamboo slips that used to be in full bloom in more than a dozen palaces were only used in one palace in the end.
I’m not saying that they deliberately cut corners and deleted materials, but that some bamboo slips really couldn’t be sorted out, and there was only one sentence or half a sentence left in a certain one.
However, it is by no means ruled out that they have selfish motives when cutting.
When they proofread their books, they will write an attached table, which is a description of deletions.
For example, "Xunzi" originally had 322 chapters, but after Liu Xiangxiao finished it, there were only 32 chapters left.
This reduction is too outrageous. No wonder his father and son have done the things that have not been done in two hundred years.
Regarding the reasons for the deletion, he wrote a deletion explanation and kept it on file. There are roughly three types.
The first type is a duplicate entry, so it was deleted.
For the second type, Liu Xiang thought it was a forgery, so he deleted it.
The third type was deleted because it did not conform to some Confucian ideas at the time.
Dong Zhongshu advocated the interaction between heaven and man, great unification, and exclusive respect for Confucianism. By the time of Liu Xiang and Liu Xin's father and son, it was already the mainstream thought.
Xunzi advocated that "heaven has permanence, it does not exist for Yao, and it does not perish for Jie". Can't delete.
But it is conceivable that some hidden chapters hidden in countless bamboo slips, which are not known to the public, as long as they do not conform to the general environment at the time, were all deleted during sorting.
Xunzi's works have shrunk tenfold in this way.
The same is true for Shan Hai Jing, which also has such deletion instructions.
After finishing the calibration, Liu Xin wrote "Shang Shan Hai Jing Biao", the general idea is: I have calibrated thirty-two chapters of Shan Hai Jing, and now I have kept 18 chapters.
He corrected the Classic of Mountains and Seas by missing fourteen chapters!
As for the content of those fourteen chapters, he didn’t mention them at all. They have been completely lost, and future generations cannot know them at all. Unless the Mausoleum of Qin Shihuang has not been dug yet, it will be a surprise in the future.
Liu Xin is the master of Confucian classics. His arrangement has allowed many classics to be handed down, and they have been preserved to this day.
But it also caused a lot of content to be lost directly from his hands.
Moreover, Liu Xin's character is really not very good. In his eyes, scriptures are just tools.
He was the biggest contributor to Wang Mang's usurpation of the throne. Wang Mang relied on public opinion to gain power, and among countless people who praised Wang Mang at that time, Liu Xin was the leader and the highest authority in the academic and cultural field at that time.
The two have known each other for decades and are close buddies. In order to realize his political desires, Wang Mang needed a new theory as his theoretical weapon, and the ancient Chinese classics advocated by Liu Xin contained some content that was conducive to his usurping the Han and seizing power, so Wang Mang used the power of the regime to strongly support Liu Xin's promotion of At the same time, Liu Xin and others used the study of ancient texts to provide a theoretical basis for their retention, usurpation of power, and reform of the ancients to shape public opinion.
After Wang Mang usurped the throne, he served Liu Xin as the national teacher, basically making Liu Xin his mouthpiece of public opinion.
However, when Wang Mang was the 'fake emperor', Liu Xin did something stupid.
He couldn't die, and at the peak of his life, he changed his name to Liu Xiu for some unknown reason. Some people say that he also wants to rely on public opinion to become emperor, but who knows, let's pretend that he doesn't know why.
In short, after Wang Mang usurped the throne, there was a prophecy that became more and more popular in the society, which generally meant that Liu Xiu should be the emperor.
Who is Wang Mang? A man who is committed to reform has already achieved his first step as the emperor, how can he allow a 'Liu Xiu' to come out and mess with moths? So without any remembrance of old feelings, Liu Xin, the most important clerk, was killed directly on the charge of assassinating the emperor.
It’s not good to call it any name, so change this deadly name.
When Liu Xin was killed, the real Liu Xiu was still a farmer, grazing cattle at home, and jokingly said to others: ‘How do you know that Liu Xiu who will become the emperor will not be me? '
Of course, I don’t know whether Emperor Guangwu really said this sentence, but there was indeed that prophecy at that time, and almost everyone believed that Liu Xiu in the prophecy was Liu Xin.
Liu Xin is such a good name. It is taken from the Book of Songs · Daya: "The fragrance begins to rise, and God dwells in Xin". In the end, the name had to be changed, and so far the evening festival would not be guaranteed.
Having said so much, I actually want to say that, based on his character, I think Liu Xin deleted a lot of important ancient histories in the Book of Mountains and Seas.
In the original Shan Hai Jing, there should be a large number of descriptions about the deeds of the Five Emperors, but now there are only a few fragments left.
Why did Liu Xin delete fourteen articles? If it's just a myth, why would he compete with a book of strange powers and gods?
Combining the three reasons why he deleted books, duplication of titles, there may be, but not all of them.
He thought it was fake? This is completely impossible. If it is a fake, he simply thinks it is a fake, isn't it good? Such a miraculous book, even the author does not know, there is no saying that it is fake or not.
In the end, there is only one kind left: things that do not conform to Confucian propaganda.
And this thing is not of the same nature as the existing 18 articles, otherwise it will be deleted together.
Therefore, among the 14 chapters deleted from Shan Hai Jing, there may be a large number of them, which are similar to "Yao's virtue declined in the past, and he was imprisoned by Shun" in "Bamboo Book Chronicles", "Da Yu occupied Xia to resist Shun" and so on. remarks.
This kind of speech was the ultimate disharmony in the Western Han Dynasty, and it was basically banned after that. Only now can we freely Baidu it.
After all, this remark directly overthrows the foundation of Confucianism. Confucius has been calling for a return to three generations ago all his life, frantically touting the beauty of the prosperous age of the sages of Yao, Shun and Yu.
If your Classic of Mountains and Seas is the same as the Bamboo Book of Years, and it spreads that Shun exiled Yao, and Dayu forced Emperor Shun to death with credit, then it is normal for Liu Xin to delete 14 chapters.
However, no matter how forbidden some things are, they will still be passed on. For example, there are ancient books such as the Bamboo Book Chronicle, leaving a family story. For example, there is Li Bai's poem "Farewell and Separation": ... Or it says: Yao was imprisoned in seclusion, and Shun died in the wild. Nine suspicions are all similar, but what is the double-pupil solitary grave? The emperor weeps among the green clouds, and goes with the wind and waves without returning. Weeping and looking far away, I saw the deep mountain of Cangwu. The Cangwu Mountain collapses and the Xiang River dies, and the tears on the bamboo can be extinguished.
This poem by Li Bai shows that in the open Tang Dynasty, there were still a few classics or a few words, and there was another saying about the subversion of the three views of ancient history.
So far, the above discussion...
Through Liu Xin's character, Liu Xin's deeds, and his original intention and selfishness in proofreading.
I personally think that there is a lot of ancient history hidden in the Shan Hai Jing, and the main part of it has been deleted. Leave some content such as geography, animals, plants, gods and monsters, and religious customs.
Among them, there is still a small amount of "history" that Liu Xin thinks is fine and harmless, and those histories are what we think of as unrealistic myths and legends!
I think that the Book of Mountains and Seas must contain a lot of historical truth!
Liu Xin used his own method to hide and bury the real historical text, creating a thousand years of ancient blankness.
You must know that Sima Qian was writing a history book back then. If the Classic of Mountains and Seas was just an encyclopedia, then he would not write it if he didn’t write it. Why did he mention the Classic of Mountains and Seas? Why do you have to say "Yu Benji, Shan Hai Jing, Yu dare not say it?" '
What kind of position and what kind of complicated mentality did he write such words? I have no idea.
But at least, Sima Qian himself believes that the Shan Hai Jing contains history, and is qualified to be included in the historical records, at least something that affects the content of the historical records! Otherwise, he doesn't even need to mention it.
When he was writing historical records, he referred to Yu Benji and Shan Hai Jing, and finally decided not to speak.
Maybe, that goes against his worldview.
It is important to know that Sima Qian and Dong Zhongshu have a teacher-student relationship. In "Historical Records The Five Emperors", he chose the mainstream Confucian statement.
If the various legends recorded in Shan Hai Jing are contrary to them, he can only choose one of them, and "dare not speak" to the other.
The purpose of Sima Qian’s saying this is because the Book of Mountains and Seas is related to the history book he wants to write, and he is explaining how he wrote the Book of the Five Emperors.
The Classic of Mountains and Seas, its unabridged version, may be another historical truth.
…
In order to let everyone understand, it may be a bit long-winded. I haven't written a thesis either, sorry.
But I have to repeat these, because all my personal understanding of Shan Hai Jing will be based on the above central ideas.
All my interpretations of Shan Hai Jing will be based on this 'preconception'!
Limited space today, I will only talk about one story "Kua Fu Chasing the Sun" for the time being.
This story was first published in the Classic of Mountains and Seas. Some people say that the Classic of Mountains and Seas was only written during the Warring States period. I think it was earlier, at least some of them were earlier.
My reason is very simple, because Liezi also told this story.
In the third article of "Liezi·Tang Wen", it is written: "Kuafu is reckless, and wants to chase the shadow of the sun, and chase it in the valley." Thirsty and want to drink, go to drink the river, Wei. Insufficient rivers and Wei, will go north to drink Daze. Before it arrived, Dao died of thirst. Abandoned his stick, soaked in the flesh of the corpse, and gave birth to Deng Lin. Deng Linmi is thousands of miles wide. '
So how is Shan Hai Jing written?
"Shan Hai Jing · Overseas Bei Jing": "Kuafu chased away with the sun, when the sun came, thirsty, and wanted to drink, drink in the river and Wei, if the river and Wei are insufficient, drink Daze in the north." Before it arrived, Dao died of thirst. Abandoned his staff and turned into Deng Lin. '
It is clear at a glance who is citing whom.
The words of Shan Hai Jing are concise, there is no description of Kuafu's mentality, and there is no excessive detail. Some are just calm words without any statement of subjective thought.
In contrast, Liezi wrote "Kuafu is beyond his own strength", wrote "Kuafu chased him to Sumiya", wrote details such as "soaked in gypsum meat", and "Deng Lin spread thousands of miles away".
As we all know, "Liezi·Tang Wen" is a fable book written in the Warring States Period, in which Yanshi performs skills, Yu Gong moves mountains, Bian Que changes hearts, worrying about unfounded people, and Confucius sees two children arguing about the sun... all come from it.
Lie Yukou is a person who especially likes to take some things he saw, adapt them, express his own views, make fables, and spread some thoughts and feelings.
Of course, he also wrote a lot of hidden truths, because he has definitely read the complete version of Shan Hai Jing, and like Lao Tzu, he has read a lot of books collected by the Zhou royal family.
Some things about Liezi, this space is not enough, so let’s not talk about them for now.
It’s just that moving mountains, changing hearts, and Confucius are obviously all fables.
The Kuafu Zhuri he wrote is a typical one that contains thoughts and feelings, and he added subjective ones.
But Shan Hai Jing is not. Shan Hai Jing uses indifferent words to lightly state the matter of Kuafu.
Some people here may say that "Shan Hai Jing Da Huang Bei Jing" wrote: 'Among the great wilderness, there is a mountain whose name is Chengdu. There is a man who has two yellow snakes, and the two yellow snakes are called Kuafu. Later natives gave birth to letters, and letters gave birth to Kuafu. Kuafu is reckless, and wants to chase the sun, so he catches him in Yugu. Will drink the river but not enough, will go to Daze, and will die here before arriving. '
It is also the Classic of Mountains and Seas, but here it mentions the purpose in Kuafu's heart, he wants to catch the sun.
Compared with Liezi's Tang Wen, I can assert that this sentence of the Great Wilderness Beijing is a fake. In other words, it was Liu Xin who arbitrarily added Liezi's statement into this sutra when he was sorting it out.
There are two reasons. First, it is repeated. Overseas Beijing is extremely streamlined, without subjective comments. When it came to the Northern Classic of the Wilderness, subjective comments such as "overwhelming" and "wanting to chase the sun" appeared on the same incident.
Second, the subjective comments that appear are exactly the same as Lie Zitang’s question, which is pure plagiarism.
Lie Zitang asked, the whole article is a classic and full of originality, how could it be possible to copy Shan Hai Jing almost exactly?
Then is it possible that Liezi wrote it first, before the Shan Hai Jing was written, later generations read Lie Zi’s story and added it to the Shan Hai Jing?
In my opinion, impossible.
At least in the pre-Qin period, the real author of Shan Hai Jing did not do this.
Because of the Northern Classics overseas, the rationality does not add the slightest subjectivity, and the description of the same thing is placed there. It is definitely not something that someone will write after reading Liezi's story with subjective words.
Only read the rational text, and then associate complex subjective stories.
It is impossible to read a complex subjective story, write it down, and then write down a rational and calm statement in another scripture.
I always believe that in the real version of Shan Hai Jing, all the details and thoughts and feelings described in the myths of Kua Fu in later generations do not exist!
It is the descendants who made myths of things that were not originally myths. Through the technique of artistic processing, the record of this short sentence is enriched.
And Liezi, a fabler, was the first person to do this. He ridiculed Confucius, Bian Que, mad at Song people and Qi people, and he didn't mind insulting Kuafu's IQ again.
The myth of Kuafu chasing the sun that is widely circulated today, which we are familiar with, all originated from Liezi's fables, from Liezi's purposeful and educational sayings.
Rather than the true record of Shan Hai Jing.
The true records of Shan Hai Jing only have a very simple description: "Kua Fu chased away with the sun. When the sun came in, he was thirsty and wanted to drink. He drank in the river and Wei. When the river and Wei were insufficient, he drank in the Daze in the north." Before it arrived, Dao died of thirst. Abandoned his staff and turned into Deng Lin. '
Basically no translation is required, and junior high school students can understand it. Among them, "chasing away" means running a race, or chasing and running. Deng Lin is Taolin.
So translate it without any emotion, that is: Kuafu chased the sun, and the sun set; I was thirsty, and wanted to drink water, so I drank water from the Yellow River and the Wei River. not enough! Go north to drink the waters of the great lake. I haven't arrived yet, and I died of thirst on the way. The cane fell and turned into a peach forest.
What a bland text, the records of Shan Hai Jing are actually recorded truthfully, with little imagination.
It's just that the way of expression is limited by the vocabulary and is very vague, so it is easy to misunderstand.
First of all, we can think that the author of Shan Hai Jing, at least the author who wrote this sentence, understands the content expressed in the entire Shan Hai Jing.
At least, he did not impose his own ideas on Kuafu like Liezi did, nor did he impose his own ideas on Kuafu like the sentence in "Da Huang Bei Jing".
A few words are missing, and subjective thinking is missing. Looking at it broadly, isn’t this still the same as a myth?
In fact, it is not the case. First of all, the myth says that he chased the sun, but that is not realistic.
The original text only says "entering the sun", which does not mean entering the sun. He is about to enter the sun. Where can he drink the Yellow River and Weishui? Could it be that the Yellow River is in the sun?
‘Into the sun’ refers to time. Since ancient times, the sunrise represents the day and the sunset represents the night. Putting it in front means that it is evening. In the same way, rising out of the sun means that the sun has come, that is, it is daytime.
Shan Hai Jing never wrote that Kuafu was thirsty because of the sun, nor did it say how hot the sun was, nor did it say that Kuafu dried up the river.
If you remove the first sentence of "going with the sun", it is also possible to directly praise your father for entering the sun, thirsty, and want to drink...
Liezi can also think from it: Wow, Kuafu entered the sun, and then he was very thirsty and wanted to drink water...
But Shan Hai Jing didn’t write that way, because Shan Hai Jing never thought about the impossibility of Kuafu entering the sun.
The entire subsequent behavior has nothing to do with the sun.
Going away from the sun means that Kuafu is going west, and entering the sun means that it is evening.
Some people may say: Why do you say "follow the sun"? Why don't you just write and go west?
is simple, it contains a huge amount of information.
Walking with the sun not only expresses the direction, but also expresses the time, which is "walking in the daytime"!
There is no sun at night, how can we follow the sun?
The meaning of this sentence is that Kuafu follows the sun during the day and rests at night.
This is a very simple description of a state with ancient habits, including people who still have this description habit later: 'You follow the sun', 'You follow the North Star' and so on.
Modern people are trapped in the desert, and they also rely on the sun for positioning.
The ancients were even more so.
The Shan Hai Jing recorded and described it in this way, and it also made me see that Kuafu was on a long journey, and even left his hometown. He performs an activity alternately between day and night.
Otherwise, there is no need for him to walk along the river in the direction of the sun, which must be far away from his hometown and places he is familiar with.
I personally think that Kuafu, or the Kuafu family, is undergoing a migration.
Kuafu traveled during the day and rested at night. Naturally thirsty that night.
In ancient times, when traveling far, you must not stay away from the water source. It all depends on the aquatic plants. If you rest in a place far away from the water source, you will inevitably end in misery.
Clan migration, especially, must be looking for a place with water. After all, this is something even animals know about migration!
But in the end, Kuafu still committed such a big taboo.
They traveled during the day, rested and drank water at night, and traveled westward along the Yellow River to the Wei River upstream.
After that, I still have to go, heading north to Daze.
Just walk along the river, you can drink water all the way. But they have to stay away from the mother river, cross unfamiliar areas, and look for the great lake.
Didn’t he die of thirst in the end?
After death, the peach branch crutches they brought with them trekked all the way with them, and they didn't die of thirst. Instead, they grew into peach trees beside their bodies. The peach trees fell and grew again, eventually turning into a peach forest.
Taozhi’s vitality is stronger than that of the Kuafu clan.
The passage of Overseas Beijing just said so much.
In short, it is the Kuafu or the Kuafu family, who walked west during the day, rested at night to replenish water sources, continued to walk during the day, drank the water from the Yellow River and Weishui along the way, and then wanted to go north to find the Great Lake, but died of thirst halfway. The crutches later grew into a peach forest.
It is so simple, it is such a simple thing.
The description of Overseas Beijing is very sensible, it is just describing simple facts.
But behind this incident, there are many mysteries. Why this great migration?
Walk along the Yellow River to the Weishui River, leave the Weishui River and head north again.
That is, from a place that may be in the south of the river, to the west of Shanxi, and then to the north into Gansu?
Why 'drinking from the river and Wei, the river and Wei are not enough'?
It is definitely not the meaning of the giant who drank up the Yellow River and Weishui and still feels thirsty as imagined by later generations.
If Kuafu can drink so much, how did he live to be so big? Countless clans in the Yellow River Basin are dead? This is not much weaker than the Great Flood. Dayu doesn't need to control the flood, so please invite Kuafu to drink it.
If it is explained in this way, five words can be expressed: 'Drink the dry river and Wei, thirsty', or 'The river and Wei are dry, and I want to drink'.
Anything is fine, but the Book of Mountains and Seas does not say that the Yellow River has been drained.
So the fact is definitely not the case. The lack of rivers and Weis means that the Yellow River and the Weishui should not be used as the water source for their Kuafu clan to survive for generations.
Migration must settle in places with water sources. The Kuafu family found the middle and lower reaches of the Yellow River, and then walked along the Weishui River. There is still no place for them in the world, and then they have no choice but to leave the mother river and go north to find a big lake to settle.
The Kuafu family could not stay in the Yellow River Basin, but they could not stay in the Wei River Basin, so they had to go north.
They were forced, they were squeezed out by the forces in the entire Yellow River Basin, and they were being hunted down.
It’s not that Kuafu wanted to chase the sun, but he was forced to chase the sun. Some people are chasing Kuafu.
Thankfully, the proof is in the Shan Hai Jing.
Liu Xin did not delete the text left by the perspective of another force in this incident.
"Shan Hai Jing·Da Huang Dong Jing": 'In the northeast corner of the Da Huang, there is a mountain called the fierce plow mound. Yinglong went out to Antarctica to kill Chiyou and Kuafu. '
And the sentence that was said to be faked in "The Northern Classic of the Wilderness" has not been finished. The full text should be: 'Among the Great Wilderness, there is a mountain whose name is Chengdu. There is a man who has two yellow snakes, and the two yellow snakes are called Kuafu. Later natives gave birth to letters, and letters gave birth to Kuafu. Kuafu is reckless, and wants to chase the sun, so he catches him in Yugu. Will drink the river but not enough, will go to Daze, and will die here before arriving. Yinglong had already killed Chiyou and Kuafu, so he went to the south, so it was rainy in the south. '
Seeing this, I am afraid that some people should understand why I said that the Northern Jing sentence is a fake.
This is the extent of making up numbers. It contains both Liezi's artistic expression of the Overseas Beijing and the sayings in the Great Wilderness Dongjing.
No matter how you look at it, it seems that Liu Xin added Kuafu's destination after the paragraph "Chengdu Zaitian has Kuafu, and later natives give birth to faith, and faith gives birth to Kuafu" , that is, how he died later.
Moreover, in the same sentence, there are 'two ways to die'.
This is a combination of several articles, which will be summarized later.
I guess it was Liu Xin who sorted out the problems, just superfluous.
Of course, it is not ruled out that there were several early authors of Shan Hai Jing, who completed this work in a relay manner.
After writing the Overseas Beijing, Liezi was not born yet. By the time they co-wrote the Great Wilderness Northern Classic, it was already after the era of Liezi, so there appeared texts with Liezi's subjective comments and concluding remarks.
This possibility is also possible, but it can only reduce the credibility of the Great Wilderness North Longitude.
The Overseas North Longitude and the Great Wilderness East Longitude are quite sensible.
In short, it follows a logic, without subjective judgment, the reliability is higher than that with subjective judgment.
Therefore, ‘In the northeast corner of the Great Wilderness, there is a mountain called the Mound of Fierce Plow. Yinglong went out to Antarctica to kill Chiyou and Kuafu. ’ This statement is believable.
It is still very plain, where did Ying Long come from, what did he do.
Then it’s over, no comment, no writing what Ying Long thinks.
Based on this sentence, as well as the previous interpretation.
Then he knew that it was Ying Long who was chasing Kuafu, and he killed Kuafu, or caused Kuafu to die.
Kuafu ran all the way along the Yellow River, and when he reached Shanxi, Yinglong wanted to kill them all. In the end, Kuafu had no choice but to go north to find the Great Lake, and wanted to live by the lake, away from the Central Plains.
It's a pity that he was hunted down, ran too fast, didn't drink enough water, that is, didn't bring enough supplies.
So much so that in the process of migrating north, the road was unfamiliar, and the water source could not be found, so I died of thirst.
Yinglong killed Chiyou and Kuafu. It shows that the two sides are opposites, and Chi You and Kuafu are on one side.
As for Yinglong, there is no doubt that it was Huangdi's biggest help in defeating Chiyou.
He is a diehard of the Yellow Emperor.
Yanhuang Group has defeated Jiuli Group, Chi You's allies will naturally be cool.
At least in the Yellow River Basin, there is no place for Kuafu to live and live in peace.
Yinglong drove Kuafu out of the Yellow River Basin all the way, and finally died in the process of migrating north.
And this process also completed the export of fruit tree varieties incidentally.
In the vicinity of Daze in the north, peach tree varieties from the Central Plains were brought.
End, stop here.
There are so many things about Kuafu.
This is not a new statement. Simply combining the Kuafu myth, the need for ancient tribes and clans to live by water, and the sentence that Yinglong killed Kuafu, anyone is enough to summarize the above events.
I just want to say that there is no exaggeration in the truly calm words in Shan Hai Jing.
I recorded these from a bird's-eye view.
Of course, such an objective text is not all. In Shan Hai Jing, there are also a lot of things with subjective factors. When interpreting those things, their credibility should be reduced by half.
Different scriptures, different parts, and even multiple descriptions of one thing.
And even the address is different, the words are also different, and they are not the same person at all. So it must have been written by multiple authors at different times.
Those with subjective comments can basically be considered as late summarization into Shan Hai Jing, which may belong to later generations filling in omissions or random additions, which should be counted separately when interpreting.
And those left, such as "Kuafu and the sun chase away..." Such objective words.
is the body of Shan Hai Jing.
And the appearance of that part was definitely earlier than the era of Liezi, that is, the Warring States period.
Because Liezi really has many stories, inspired by Shan Hai Jing.
In addition to Kuafu Chasing the Sun, there is also Donghai Guixu.
"Shan Hai Jing·Da Huang Dong Jing" begins with writing: The Great Valley beyond the East China Sea, the country of Shaohao. Shaohao Rudi Zhuanxu was here and abandoned his harp.
As for this big ravine, Liezi became interested again. He expanded it and wrote: In the east of the Bohai Sea, I don’t know how many millions of miles away, there is a big ravine, which is actually a bottomless valley, and there is no bottom below it.
This is completely processed on the basis of Shan Hai Jing, and it is written as if he saw the map and knew that there was the Mariana Trench there.
On the other hand, the author who wrote this sentence in The Classic of Mountains and Seas was much calmer, so he gave the two characters 'Dagu'. If it was after Liezi's era, it would be unreasonable, and it would be too jerry-built.
But no matter what, Lie Yukou is a very important person who leads future generations to interpret the Shan Hai Jing.
Because he must have seen the full version, the earlier version, and the Shan Hai Jing version that has not been "harmonized" by Liu Xin.
And that version is what we cannot see.
With an attitude of believing in history, if you interpret the Classic of Mountains and Seas, your world view will be refreshed. For example, you will find that the Yellow Emperor is a super thick and black person.
In ancient times, or civilization beyond our imagination.
All these things, I really don’t know where to start, and I wrote more than 9,000 words inexplicably, wasting the time of coding the text.
I don’t know if I will write this extra episode in the future. If you want to see it, just comment and tell me which story you want to see me interpret.
After all, I really don’t know where to start. A story must have a beginning, but the story of Shan Hai Jing has no beginning.
The timeline is extremely complex, spanning thousands of years.
As for the ending, it is obvious that Cheng Tang defeated Xia Jie.
So I said that Liu Xin must have deleted a very important piece of history, not just one piece, but several pieces, making the entire Shan Hai Jing, intermittent, rambling, extremely difficult to integrate.
In short, maybe I want to watch this episode, so I can only urge me to update it crazily.
Tut, above.
Some Thoughts on the Classic of Mountains and Seas
There are two interpretations of Shan Hai Jing, one is to treat it as a myth, and the other is to read it as an encyclopedia and history book.
Generally speaking, The Classic of Mountains and Seas has a strong mythological color, but I always believe that most of the natural myths are actually observed by the ancients. The older the myth, the more it is, and it must have a prototype.
In my eyes, Shan Hai Jing is an objective record. It covers everything and covers dozens of fields, and it is completely the crystallization of the wisdom of the ancients.
Part of it is regarded as a myth, which is purely caused by the difference in cognition, observation angle, and description method between ancient people and modern people.
Lack of vocabulary, vague descriptions by patching up analogies, which in turn can easily lead to misunderstandings.
In short, the describer is too subjective, but the things he describes exist objectively, not imagined.
How the facts are depends on the attitude of the interpreter.
If the interpreter thinks it is fictional, then the interpreted content is naturally fictional.
However, since some people are allowed to preconceive that it is a fiction, then naturally, it can be interpreted directly assuming that it is a true record.
Those who choose the former are the mainstream, but there are also people who choose the latter interpretation attitude in the world, and I am one of them.
for example.
"Shan Hai Jing Da Huang Nan Jing" records: "In the wilderness, there was a man named Huan Tou. Gun's wife, Shi Jing, and Shi Jing's son, Yan Rong, gave birth to Huan Tou with a human face, a bird with a beak and wings, eating fish in the sea, and died with a stick wing OK. Vegetarian lettuce is suitable for food, and yang is food. There is a country of happy heads."
The meaning is very simple: in the wilderness, there is a kind of person called Huantou. Gun's wife was Shi Jing, and Shi Jing had a son named Yan Rong, whose descendants were from Huantou. The human-faced beak has wings, and it eats fish in the sea. When walking, it looks like wings are used as a crutch. They are in groups, and often hold their wings and parade along the seashore, waiting for an opportunity to catch fish with their beaks to eat.
From the perspective of ghosts and ghosts, it is entirely possible to conceive a bird-headed man who can't fly, and its appearance can be very strange.
But if you take it directly as an objective letter, then this is exactly a penguin, with wings on both sides of the body, and the upright body swaying as it walks.
Penguins are too human-like in both manner and image. They are monogamous, and they line up when they go to the beach, accompanied by little penguins, which is exactly the same as when humans migrate.
The early South American natives also regarded penguins as people, and believed that a large group of people lived on the big white island in the south.
These are the two interpretations.
The former type of people can say that the latter type is unscientific. It comes from the Chinese Book of Mountains and Seas. How can it be possible to describe penguins in Antarctica? Thousands of miles apart, could this so-called South of the Great Desolation be Antarctica? It's hard to believe. We must know that if there is no Internet and no aquarium, then most modern Chinese have never seen penguins.
The latter type, it can be said that the former type is too conceited, why must it be impossible for the ancients to see penguins? Perhaps there were penguins in the South China Sea in the past, or maybe the original version of Shan Hai Jing existed earlier than we thought, and it gathered the knowledge and knowledge of early human migration. Or, thousands or ten thousand years ago, human beings had the ability to go to Antarctica!
There must be some kind of truth hidden behind this, there is a reason for it, and this book is there. How to interpret, there is no right or wrong, everyone has their own worldview.
As a side note to this article, at the request of book friends, I will tell you about the Classic of Mountains and Seas in my heart.
Before telling the story, we must first start with the book itself.
The original version of Shan Hai Jing has long been lost.
The version circulated today was sorted out by Liu Xiang, Liu Xin and his son, and passed down to Guo Pu in the Jin Dynasty.
As early as in Shiji, there was a description of Shan Hai Jing. Unfortunately, Sima Qian said that the content in it was "I dare not say it." His cowardly made us miss the complete version of Shan Hai Jing.
The Book of Mountains and Seas was not originally a single classic, but a collection of many similar strange books that recorded various knowledge. Some strange books don't even have words, only pictures. That's why it covers everything, sometimes talking about geography, sometimes talking about folk customs, sometimes talking about geology, and sometimes talking about history.
Later, Liu Xiang and Liu Xin's father and son in the Han Dynasty edited and compiled a Shan Hai Jing with a total of 18 chapters.
At this point, I have to talk about Liu Xin, because he is the chief culprit for our inability to see the complete book of mountains and seas.
Both father and son are great masters of Confucian classics, and Zhang Taiyan even commented that Liu Xin is the greatest figure after Confucius.
Their status in Confucian classics is absolutely top-notch.
Among them, Liu Xiang was the school secretary who was ordered to lead the school when Emperor Cheng of the Han Dynasty, and specialized in rectifying a large number of ancient books and scriptures in the Han Palace. The reason for sorting out is that almost all the ancient books from the pre-Qin period remained in the Han Palace, but most of those ancient books were not in complete sets, that is, they were scattered. A sentence was memorized on the east piece of bamboo slip, and a sentence was memorized on the west piece of bamboo slip. A large pile of bamboo slips piled together may come from more than a dozen volumes of different books.
There are still many handwritings that are illegible, and even because Xiang Yu set fire to Xianyang in the past, some bamboo slips were burnt to only half a sentence or a few words.
The bamboo slips filled with countless palaces are a treasure. Often when literati enter the palace, they will search for treasures by the way, picking up leaks.
During the period of Emperor Wendi, there was a big fire in the palace, and a lot of it was burned, so Emperor Wen wanted to protect these things, and ordered people to sort them out, calibrate and integrate them into membership, but the progress has been very slow, because it is too difficult to sort them out, and there are too many. It takes more than ten years to sort out a set of books.
It was not until Liu Xiang and Liu Xin's period that the efficiency improved by leaps and bounds, and the arrangement was completed within two generations. All the classics and classics handed down after the Western Han Dynasty were basically edited and edited by these two people, so they are masters of Confucian classics.
That is to say, when reading works before the Western Han Dynasty after the Western Han Dynasty, you basically read the versions decided by the two of them.
How efficient are they? The bamboo slips that used to be in full bloom in more than a dozen palaces were only used in one palace in the end.
I’m not saying that they deliberately cut corners and deleted materials, but that some bamboo slips really couldn’t be sorted out, and there was only one sentence or half a sentence left in a certain one.
However, it is by no means ruled out that they have selfish motives when cutting.
When they proofread their books, they will write an attached table, which is a description of deletions.
For example, "Xunzi" originally had 322 chapters, but after Liu Xiangxiao finished it, there were only 32 chapters left.
This reduction is too outrageous. No wonder his father and son have done the things that have not been done in two hundred years.
Regarding the reasons for the deletion, he wrote a deletion explanation and kept it on file. There are roughly three types.
The first type is a duplicate entry, so it was deleted.
For the second type, Liu Xiang thought it was a forgery, so he deleted it.
The third type was deleted because it did not conform to some Confucian ideas at the time.
Dong Zhongshu advocated the interaction between heaven and man, great unification, and exclusive respect for Confucianism. By the time of Liu Xiang and Liu Xin's father and son, it was already the mainstream thought.
Xunzi advocated that "heaven has permanence, it does not exist for Yao, and it does not perish for Jie". Can't delete.
But it is conceivable that some hidden chapters hidden in countless bamboo slips, which are not known to the public, as long as they do not conform to the general environment at the time, were all deleted during sorting.
Xunzi's works have shrunk tenfold in this way.
The same is true for Shan Hai Jing, which also has such deletion instructions.
After finishing the calibration, Liu Xin wrote "Shang Shan Hai Jing Biao", the general idea is: I have calibrated thirty-two chapters of Shan Hai Jing, and now I have kept 18 chapters.
He corrected the Classic of Mountains and Seas by missing fourteen chapters!
As for the content of those fourteen chapters, he didn’t mention them at all. They have been completely lost, and future generations cannot know them at all. Unless the Mausoleum of Qin Shihuang has not been dug yet, it will be a surprise in the future.
Liu Xin is the master of Confucian classics. His arrangement has allowed many classics to be handed down, and they have been preserved to this day.
But it also caused a lot of content to be lost directly from his hands.
Moreover, Liu Xin's character is really not very good. In his eyes, scriptures are just tools.
He was the biggest contributor to Wang Mang's usurpation of the throne. Wang Mang relied on public opinion to gain power, and among countless people who praised Wang Mang at that time, Liu Xin was the leader and the highest authority in the academic and cultural field at that time.
The two have known each other for decades and are close buddies. In order to realize his political desires, Wang Mang needed a new theory as his theoretical weapon, and the ancient Chinese classics advocated by Liu Xin contained some content that was conducive to his usurping the Han and seizing power, so Wang Mang used the power of the regime to strongly support Liu Xin's promotion of At the same time, Liu Xin and others used the study of ancient texts to provide a theoretical basis for their retention, usurpation of power, and reform of the ancients to shape public opinion.
After Wang Mang usurped the throne, he served Liu Xin as the national teacher, basically making Liu Xin his mouthpiece of public opinion.
However, when Wang Mang was the 'fake emperor', Liu Xin did something stupid.
He couldn't die, and at the peak of his life, he changed his name to Liu Xiu for some unknown reason. Some people say that he also wants to rely on public opinion to become emperor, but who knows, let's pretend that he doesn't know why.
In short, after Wang Mang usurped the throne, there was a prophecy that became more and more popular in the society, which generally meant that Liu Xiu should be the emperor.
Who is Wang Mang? A man who is committed to reform has already achieved his first step as the emperor, how can he allow a 'Liu Xiu' to come out and mess with moths? So without any remembrance of old feelings, Liu Xin, the most important clerk, was killed directly on the charge of assassinating the emperor.
It’s not good to call it any name, so change this deadly name.
When Liu Xin was killed, the real Liu Xiu was still a farmer, grazing cattle at home, and jokingly said to others: ‘How do you know that Liu Xiu who will become the emperor will not be me? '
Of course, I don’t know whether Emperor Guangwu really said this sentence, but there was indeed that prophecy at that time, and almost everyone believed that Liu Xiu in the prophecy was Liu Xin.
Liu Xin is such a good name. It is taken from the Book of Songs · Daya: "The fragrance begins to rise, and God dwells in Xin". In the end, the name had to be changed, and so far the evening festival would not be guaranteed.
Having said so much, I actually want to say that, based on his character, I think Liu Xin deleted a lot of important ancient histories in the Book of Mountains and Seas.
In the original Shan Hai Jing, there should be a large number of descriptions about the deeds of the Five Emperors, but now there are only a few fragments left.
Why did Liu Xin delete fourteen articles? If it's just a myth, why would he compete with a book of strange powers and gods?
Combining the three reasons why he deleted books, duplication of titles, there may be, but not all of them.
He thought it was fake? This is completely impossible. If it is a fake, he simply thinks it is a fake, isn't it good? Such a miraculous book, even the author does not know, there is no saying that it is fake or not.
In the end, there is only one kind left: things that do not conform to Confucian propaganda.
And this thing is not of the same nature as the existing 18 articles, otherwise it will be deleted together.
Therefore, among the 14 chapters deleted from Shan Hai Jing, there may be a large number of them, which are similar to "Yao's virtue declined in the past, and he was imprisoned by Shun" in "Bamboo Book Chronicles", "Da Yu occupied Xia to resist Shun" and so on. remarks.
This kind of speech was the ultimate disharmony in the Western Han Dynasty, and it was basically banned after that. Only now can we freely Baidu it.
After all, this remark directly overthrows the foundation of Confucianism. Confucius has been calling for a return to three generations ago all his life, frantically touting the beauty of the prosperous age of the sages of Yao, Shun and Yu.
If your Classic of Mountains and Seas is the same as the Bamboo Book of Years, and it spreads that Shun exiled Yao, and Dayu forced Emperor Shun to death with credit, then it is normal for Liu Xin to delete 14 chapters.
However, no matter how forbidden some things are, they will still be passed on. For example, there are ancient books such as the Bamboo Book Chronicle, leaving a family story. For example, there is Li Bai's poem "Farewell and Separation": ... Or it says: Yao was imprisoned in seclusion, and Shun died in the wild. Nine suspicions are all similar, but what is the double-pupil solitary grave? The emperor weeps among the green clouds, and goes with the wind and waves without returning. Weeping and looking far away, I saw the deep mountain of Cangwu. The Cangwu Mountain collapses and the Xiang River dies, and the tears on the bamboo can be extinguished.
This poem by Li Bai shows that in the open Tang Dynasty, there were still a few classics or a few words, and there was another saying about the subversion of the three views of ancient history.
So far, the above discussion...
Through Liu Xin's character, Liu Xin's deeds, and his original intention and selfishness in proofreading.
I personally think that there is a lot of ancient history hidden in the Shan Hai Jing, and the main part of it has been deleted. Leave some content such as geography, animals, plants, gods and monsters, and religious customs.
Among them, there is still a small amount of "history" that Liu Xin thinks is fine and harmless, and those histories are what we think of as unrealistic myths and legends!
I think that the Book of Mountains and Seas must contain a lot of historical truth!
Liu Xin used his own method to hide and bury the real historical text, creating a thousand years of ancient blankness.
You must know that Sima Qian was writing a history book back then. If the Classic of Mountains and Seas was just an encyclopedia, then he would not write it if he didn’t write it. Why did he mention the Classic of Mountains and Seas? Why do you have to say "Yu Benji, Shan Hai Jing, Yu dare not say it?" '
What kind of position and what kind of complicated mentality did he write such words? I have no idea.
But at least, Sima Qian himself believes that the Shan Hai Jing contains history, and is qualified to be included in the historical records, at least something that affects the content of the historical records! Otherwise, he doesn't even need to mention it.
When he was writing historical records, he referred to Yu Benji and Shan Hai Jing, and finally decided not to speak.
Maybe, that goes against his worldview.
It is important to know that Sima Qian and Dong Zhongshu have a teacher-student relationship. In "Historical Records The Five Emperors", he chose the mainstream Confucian statement.
If the various legends recorded in Shan Hai Jing are contrary to them, he can only choose one of them, and "dare not speak" to the other.
The purpose of Sima Qian’s saying this is because the Book of Mountains and Seas is related to the history book he wants to write, and he is explaining how he wrote the Book of the Five Emperors.
The Classic of Mountains and Seas, its unabridged version, may be another historical truth.
…
In order to let everyone understand, it may be a bit long-winded. I haven't written a thesis either, sorry.
But I have to repeat these, because all my personal understanding of Shan Hai Jing will be based on the above central ideas.
All my interpretations of Shan Hai Jing will be based on this 'preconception'!
Limited space today, I will only talk about one story "Kua Fu Chasing the Sun" for the time being.
This story was first published in the Classic of Mountains and Seas. Some people say that the Classic of Mountains and Seas was only written during the Warring States period. I think it was earlier, at least some of them were earlier.
My reason is very simple, because Liezi also told this story.
In the third article of "Liezi·Tang Wen", it is written: "Kuafu is reckless, and wants to chase the shadow of the sun, and chase it in the valley." Thirsty and want to drink, go to drink the river, Wei. Insufficient rivers and Wei, will go north to drink Daze. Before it arrived, Dao died of thirst. Abandoned his stick, soaked in the flesh of the corpse, and gave birth to Deng Lin. Deng Linmi is thousands of miles wide. '
So how is Shan Hai Jing written?
"Shan Hai Jing · Overseas Bei Jing": "Kuafu chased away with the sun, when the sun came, thirsty, and wanted to drink, drink in the river and Wei, if the river and Wei are insufficient, drink Daze in the north." Before it arrived, Dao died of thirst. Abandoned his staff and turned into Deng Lin. '
It is clear at a glance who is citing whom.
The words of Shan Hai Jing are concise, there is no description of Kuafu's mentality, and there is no excessive detail. Some are just calm words without any statement of subjective thought.
In contrast, Liezi wrote "Kuafu is beyond his own strength", wrote "Kuafu chased him to Sumiya", wrote details such as "soaked in gypsum meat", and "Deng Lin spread thousands of miles away".
As we all know, "Liezi·Tang Wen" is a fable book written in the Warring States Period, in which Yanshi performs skills, Yu Gong moves mountains, Bian Que changes hearts, worrying about unfounded people, and Confucius sees two children arguing about the sun... all come from it.
Lie Yukou is a person who especially likes to take some things he saw, adapt them, express his own views, make fables, and spread some thoughts and feelings.
Of course, he also wrote a lot of hidden truths, because he has definitely read the complete version of Shan Hai Jing, and like Lao Tzu, he has read a lot of books collected by the Zhou royal family.
Some things about Liezi, this space is not enough, so let’s not talk about them for now.
It’s just that moving mountains, changing hearts, and Confucius are obviously all fables.
The Kuafu Zhuri he wrote is a typical one that contains thoughts and feelings, and he added subjective ones.
But Shan Hai Jing is not. Shan Hai Jing uses indifferent words to lightly state the matter of Kuafu.
Some people here may say that "Shan Hai Jing Da Huang Bei Jing" wrote: 'Among the great wilderness, there is a mountain whose name is Chengdu. There is a man who has two yellow snakes, and the two yellow snakes are called Kuafu. Later natives gave birth to letters, and letters gave birth to Kuafu. Kuafu is reckless, and wants to chase the sun, so he catches him in Yugu. Will drink the river but not enough, will go to Daze, and will die here before arriving. '
It is also the Classic of Mountains and Seas, but here it mentions the purpose in Kuafu's heart, he wants to catch the sun.
Compared with Liezi's Tang Wen, I can assert that this sentence of the Great Wilderness Beijing is a fake. In other words, it was Liu Xin who arbitrarily added Liezi's statement into this sutra when he was sorting it out.
There are two reasons. First, it is repeated. Overseas Beijing is extremely streamlined, without subjective comments. When it came to the Northern Classic of the Wilderness, subjective comments such as "overwhelming" and "wanting to chase the sun" appeared on the same incident.
Second, the subjective comments that appear are exactly the same as Lie Zitang’s question, which is pure plagiarism.
Lie Zitang asked, the whole article is a classic and full of originality, how could it be possible to copy Shan Hai Jing almost exactly?
Then is it possible that Liezi wrote it first, before the Shan Hai Jing was written, later generations read Lie Zi’s story and added it to the Shan Hai Jing?
In my opinion, impossible.
At least in the pre-Qin period, the real author of Shan Hai Jing did not do this.
Because of the Northern Classics overseas, the rationality does not add the slightest subjectivity, and the description of the same thing is placed there. It is definitely not something that someone will write after reading Liezi's story with subjective words.
Only read the rational text, and then associate complex subjective stories.
It is impossible to read a complex subjective story, write it down, and then write down a rational and calm statement in another scripture.
I always believe that in the real version of Shan Hai Jing, all the details and thoughts and feelings described in the myths of Kua Fu in later generations do not exist!
It is the descendants who made myths of things that were not originally myths. Through the technique of artistic processing, the record of this short sentence is enriched.
And Liezi, a fabler, was the first person to do this. He ridiculed Confucius, Bian Que, mad at Song people and Qi people, and he didn't mind insulting Kuafu's IQ again.
The myth of Kuafu chasing the sun that is widely circulated today, which we are familiar with, all originated from Liezi's fables, from Liezi's purposeful and educational sayings.
Rather than the true record of Shan Hai Jing.
The true records of Shan Hai Jing only have a very simple description: "Kua Fu chased away with the sun. When the sun came in, he was thirsty and wanted to drink. He drank in the river and Wei. When the river and Wei were insufficient, he drank in the Daze in the north." Before it arrived, Dao died of thirst. Abandoned his staff and turned into Deng Lin. '
Basically no translation is required, and junior high school students can understand it. Among them, "chasing away" means running a race, or chasing and running. Deng Lin is Taolin.
So translate it without any emotion, that is: Kuafu chased the sun, and the sun set; I was thirsty, and wanted to drink water, so I drank water from the Yellow River and the Wei River. not enough! Go north to drink the waters of the great lake. I haven't arrived yet, and I died of thirst on the way. The cane fell and turned into a peach forest.
What a bland text, the records of Shan Hai Jing are actually recorded truthfully, with little imagination.
It's just that the way of expression is limited by the vocabulary and is very vague, so it is easy to misunderstand.
First of all, we can think that the author of Shan Hai Jing, at least the author who wrote this sentence, understands the content expressed in the entire Shan Hai Jing.
At least, he did not impose his own ideas on Kuafu like Liezi did, nor did he impose his own ideas on Kuafu like the sentence in "Da Huang Bei Jing".
A few words are missing, and subjective thinking is missing. Looking at it broadly, isn’t this still the same as a myth?
In fact, it is not the case. First of all, the myth says that he chased the sun, but that is not realistic.
The original text only says "entering the sun", which does not mean entering the sun. He is about to enter the sun. Where can he drink the Yellow River and Weishui? Could it be that the Yellow River is in the sun?
‘Into the sun’ refers to time. Since ancient times, the sunrise represents the day and the sunset represents the night. Putting it in front means that it is evening. In the same way, rising out of the sun means that the sun has come, that is, it is daytime.
Shan Hai Jing never wrote that Kuafu was thirsty because of the sun, nor did it say how hot the sun was, nor did it say that Kuafu dried up the river.
If you remove the first sentence of "going with the sun", it is also possible to directly praise your father for entering the sun, thirsty, and want to drink...
Liezi can also think from it: Wow, Kuafu entered the sun, and then he was very thirsty and wanted to drink water...
But Shan Hai Jing didn’t write that way, because Shan Hai Jing never thought about the impossibility of Kuafu entering the sun.
The entire subsequent behavior has nothing to do with the sun.
Going away from the sun means that Kuafu is going west, and entering the sun means that it is evening.
Some people may say: Why do you say "follow the sun"? Why don't you just write and go west?
is simple, it contains a huge amount of information.
Walking with the sun not only expresses the direction, but also expresses the time, which is "walking in the daytime"!
There is no sun at night, how can we follow the sun?
The meaning of this sentence is that Kuafu follows the sun during the day and rests at night.
This is a very simple description of a state with ancient habits, including people who still have this description habit later: 'You follow the sun', 'You follow the North Star' and so on.
Modern people are trapped in the desert, and they also rely on the sun for positioning.
The ancients were even more so.
The Shan Hai Jing recorded and described it in this way, and it also made me see that Kuafu was on a long journey, and even left his hometown. He performs an activity alternately between day and night.
Otherwise, there is no need for him to walk along the river in the direction of the sun, which must be far away from his hometown and places he is familiar with.
I personally think that Kuafu, or the Kuafu family, is undergoing a migration.
Kuafu traveled during the day and rested at night. Naturally thirsty that night.
In ancient times, when traveling far, you must not stay away from the water source. It all depends on the aquatic plants. If you rest in a place far away from the water source, you will inevitably end in misery.
Clan migration, especially, must be looking for a place with water. After all, this is something even animals know about migration!
But in the end, Kuafu still committed such a big taboo.
They traveled during the day, rested and drank water at night, and traveled westward along the Yellow River to the Wei River upstream.
After that, I still have to go, heading north to Daze.
Just walk along the river, you can drink water all the way. But they have to stay away from the mother river, cross unfamiliar areas, and look for the great lake.
Didn’t he die of thirst in the end?
After death, the peach branch crutches they brought with them trekked all the way with them, and they didn't die of thirst. Instead, they grew into peach trees beside their bodies. The peach trees fell and grew again, eventually turning into a peach forest.
Taozhi’s vitality is stronger than that of the Kuafu clan.
The passage of Overseas Beijing just said so much.
In short, it is the Kuafu or the Kuafu family, who walked west during the day, rested at night to replenish water sources, continued to walk during the day, drank the water from the Yellow River and Weishui along the way, and then wanted to go north to find the Great Lake, but died of thirst halfway. The crutches later grew into a peach forest.
It is so simple, it is such a simple thing.
The description of Overseas Beijing is very sensible, it is just describing simple facts.
But behind this incident, there are many mysteries. Why this great migration?
Walk along the Yellow River to the Weishui River, leave the Weishui River and head north again.
That is, from a place that may be in the south of the river, to the west of Shanxi, and then to the north into Gansu?
Why 'drinking from the river and Wei, the river and Wei are not enough'?
It is definitely not the meaning of the giant who drank up the Yellow River and Weishui and still feels thirsty as imagined by later generations.
If Kuafu can drink so much, how did he live to be so big? Countless clans in the Yellow River Basin are dead? This is not much weaker than the Great Flood. Dayu doesn't need to control the flood, so please invite Kuafu to drink it.
If it is explained in this way, five words can be expressed: 'Drink the dry river and Wei, thirsty', or 'The river and Wei are dry, and I want to drink'.
Anything is fine, but the Book of Mountains and Seas does not say that the Yellow River has been drained.
So the fact is definitely not the case. The lack of rivers and Weis means that the Yellow River and the Weishui should not be used as the water source for their Kuafu clan to survive for generations.
Migration must settle in places with water sources. The Kuafu family found the middle and lower reaches of the Yellow River, and then walked along the Weishui River. There is still no place for them in the world, and then they have no choice but to leave the mother river and go north to find a big lake to settle.
The Kuafu family could not stay in the Yellow River Basin, but they could not stay in the Wei River Basin, so they had to go north.
They were forced, they were squeezed out by the forces in the entire Yellow River Basin, and they were being hunted down.
It’s not that Kuafu wanted to chase the sun, but he was forced to chase the sun. Some people are chasing Kuafu.
Thankfully, the proof is in the Shan Hai Jing.
Liu Xin did not delete the text left by the perspective of another force in this incident.
"Shan Hai Jing·Da Huang Dong Jing": 'In the northeast corner of the Da Huang, there is a mountain called the fierce plow mound. Yinglong went out to Antarctica to kill Chiyou and Kuafu. '
And the sentence that was said to be faked in "The Northern Classic of the Wilderness" has not been finished. The full text should be: 'Among the Great Wilderness, there is a mountain whose name is Chengdu. There is a man who has two yellow snakes, and the two yellow snakes are called Kuafu. Later natives gave birth to letters, and letters gave birth to Kuafu. Kuafu is reckless, and wants to chase the sun, so he catches him in Yugu. Will drink the river but not enough, will go to Daze, and will die here before arriving. Yinglong had already killed Chiyou and Kuafu, so he went to the south, so it was rainy in the south. '
Seeing this, I am afraid that some people should understand why I said that the Northern Jing sentence is a fake.
This is the extent of making up numbers. It contains both Liezi's artistic expression of the Overseas Beijing and the sayings in the Great Wilderness Dongjing.
No matter how you look at it, it seems that Liu Xin added Kuafu's destination after the paragraph "Chengdu Zaitian has Kuafu, and later natives give birth to faith, and faith gives birth to Kuafu" , that is, how he died later.
Moreover, in the same sentence, there are 'two ways to die'.
This is a combination of several articles, which will be summarized later.
I guess it was Liu Xin who sorted out the problems, just superfluous.
Of course, it is not ruled out that there were several early authors of Shan Hai Jing, who completed this work in a relay manner.
After writing the Overseas Beijing, Liezi was not born yet. By the time they co-wrote the Great Wilderness Northern Classic, it was already after the era of Liezi, so there appeared texts with Liezi's subjective comments and concluding remarks.
This possibility is also possible, but it can only reduce the credibility of the Great Wilderness North Longitude.
The Overseas North Longitude and the Great Wilderness East Longitude are quite sensible.
In short, it follows a logic, without subjective judgment, the reliability is higher than that with subjective judgment.
Therefore, ‘In the northeast corner of the Great Wilderness, there is a mountain called the Mound of Fierce Plow. Yinglong went out to Antarctica to kill Chiyou and Kuafu. ’ This statement is believable.
It is still very plain, where did Ying Long come from, what did he do.
Then it’s over, no comment, no writing what Ying Long thinks.
Based on this sentence, as well as the previous interpretation.
Then he knew that it was Ying Long who was chasing Kuafu, and he killed Kuafu, or caused Kuafu to die.
Kuafu ran all the way along the Yellow River, and when he reached Shanxi, Yinglong wanted to kill them all. In the end, Kuafu had no choice but to go north to find the Great Lake, and wanted to live by the lake, away from the Central Plains.
It's a pity that he was hunted down, ran too fast, didn't drink enough water, that is, didn't bring enough supplies.
So much so that in the process of migrating north, the road was unfamiliar, and the water source could not be found, so I died of thirst.
Yinglong killed Chiyou and Kuafu. It shows that the two sides are opposites, and Chi You and Kuafu are on one side.
As for Yinglong, there is no doubt that it was Huangdi's biggest help in defeating Chiyou.
He is a diehard of the Yellow Emperor.
Yanhuang Group has defeated Jiuli Group, Chi You's allies will naturally be cool.
At least in the Yellow River Basin, there is no place for Kuafu to live and live in peace.
Yinglong drove Kuafu out of the Yellow River Basin all the way, and finally died in the process of migrating north.
And this process also completed the export of fruit tree varieties incidentally.
In the vicinity of Daze in the north, peach tree varieties from the Central Plains were brought.
End, stop here.
There are so many things about Kuafu.
This is not a new statement. Simply combining the Kuafu myth, the need for ancient tribes and clans to live by water, and the sentence that Yinglong killed Kuafu, anyone is enough to summarize the above events.
I just want to say that there is no exaggeration in the truly calm words in Shan Hai Jing.
I recorded these from a bird's-eye view.
Of course, such an objective text is not all. In Shan Hai Jing, there are also a lot of things with subjective factors. When interpreting those things, their credibility should be reduced by half.
Different scriptures, different parts, and even multiple descriptions of one thing.
And even the address is different, the words are also different, and they are not the same person at all. So it must have been written by multiple authors at different times.
Those with subjective comments can basically be considered as late summarization into Shan Hai Jing, which may belong to later generations filling in omissions or random additions, which should be counted separately when interpreting.
And those left, such as "Kuafu and the sun chase away..." Such objective words.
is the body of Shan Hai Jing.
And the appearance of that part was definitely earlier than the era of Liezi, that is, the Warring States period.
Because Liezi really has many stories, inspired by Shan Hai Jing.
In addition to Kuafu Chasing the Sun, there is also Donghai Guixu.
"Shan Hai Jing·Da Huang Dong Jing" begins with writing: The Great Valley beyond the East China Sea, the country of Shaohao. Shaohao Rudi Zhuanxu was here and abandoned his harp.
As for this big ravine, Liezi became interested again. He expanded it and wrote: In the east of the Bohai Sea, I don’t know how many millions of miles away, there is a big ravine, which is actually a bottomless valley, and there is no bottom below it.
This is completely processed on the basis of Shan Hai Jing, and it is written as if he saw the map and knew that there was the Mariana Trench there.
On the other hand, the author who wrote this sentence in The Classic of Mountains and Seas was much calmer, so he gave the two characters 'Dagu'. If it was after Liezi's era, it would be unreasonable, and it would be too jerry-built.
But no matter what, Lie Yukou is a very important person who leads future generations to interpret the Shan Hai Jing.
Because he must have seen the full version, the earlier version, and the Shan Hai Jing version that has not been "harmonized" by Liu Xin.
And that version is what we cannot see.
With an attitude of believing in history, if you interpret the Classic of Mountains and Seas, your world view will be refreshed. For example, you will find that the Yellow Emperor is a super thick and black person.
In ancient times, or civilization beyond our imagination.
All these things, I really don’t know where to start, and I wrote more than 9,000 words inexplicably, wasting the time of coding the text.
I don’t know if I will write this extra episode in the future. If you want to see it, just comment and tell me which story you want to see me interpret.
After all, I really don’t know where to start. A story must have a beginning, but the story of Shan Hai Jing has no beginning.
The timeline is extremely complex, spanning thousands of years.
As for the ending, it is obvious that Cheng Tang defeated Xia Jie.
So I said that Liu Xin must have deleted a very important piece of history, not just one piece, but several pieces, making the entire Shan Hai Jing, intermittent, rambling, extremely difficult to integrate.
In short, maybe I want to watch this episode, so I can only urge me to update it crazily.
Tut, above.
