Detailed data collection of Pangu kingdom

Pangu kingdom, in ancient times, the myth of Pangu was passed down from mouth to mouth among Han, Yao and Zhuang nationalities. The recorded name of Pangu Kingdom first appeared in the book "Ancient South China Sea" written by A Liang Ren Fang in the Southern Dynasties. "Different Classics": "There is an ancient tomb in the South China Sea today, which is 300 miles long. A total of descendants of Yun buried the soul of Pangu; There is Pangu Temple in Guilin, and today people are willing to worship it. "

The origin of Pangu and the location of Pangu Kingdom have always been the focus of controversy among domestic mythologists, and they have never stopped. At present, the mainstream view in academic circles is that the Pangu myth originated from the spread of Indian Buddhism to the east, and its prototype is the story of the creation of the universe by the Brahman God in the ancient Indian creation myth. There are also many sayings about Henan, Guangdong Huadu and Guangxi guests.

In March, 2005, China Folk Writers Association determined that Nanyang Tongbai Mountain was the birthplace of Pangu myth, and Tongbai County was named "the hometown of Pangu in China". The myth of Pangu was even included in the national intangible cultural heritage list of Henan Province. 20 10 At the China Pangu King Culture Summit Forum held in Shiling, Huadu, Guangdong, experts attending the meeting believed that Pangu myth should have originated in Lingnan. However, some experts believe that Pangu belief spread from the north to South China and Southwest China with the migration of Yao nationality.

Basic introduction Chinese name: Pangu country literature records: Different Syria: Is there Pangu country in the South China Sea? Introduction of Pangu, distribution of relics, research and textual research, mainstream views and so on. Pangu introduced the name Pangu, which first appeared in the book Strange Stories written by Ren Fang, a native of A Liang in the Southern Dynasties. The book mentions that there is Pangu in the South China Sea. The myth of Pangu was included in the national intangible cultural heritage list of Henan Province, and Tongbai County and Biyang County of Henan Province were awarded the titles of "Hometown of Pangu in China" and "Holy Land of Pangu in China" respectively. The legend of Pangu first appeared in Xú Zhēng's Three Li Wu Ji. The Pangu Kingdom first appeared in A Liang Ren Fang's Shuo Wen Jie Zi in the Southern Dynasties, which mentioned that there was a Pangu Kingdom in the South China Sea. This wonderful book not only gives a concrete and clear account of the spreading area and source of Pangu myth, but also describes the characteristics of Pangu country: "There is an ancient tomb in the South China Sea today, which is 300 miles long, and the descendants of the common cloud chase and bury the soul of Pangu." There is Pangu Temple in Guilin, which is still enshrined by people. There is Pangu in the South China Sea, and today people take Pangu as their surname. "The origin of Pangu and the location of Pangu Kingdom have always been the focus of debate among domestic mythological scholars, and it has not stopped yet. At present, there are many opinions about Henan Province, Guangdong Huadu and Guangxi Laibin. In the ancient legend of China, Pangu is the god who created the world. The myth of Pangu's creation is spread all over China, and traces of Pangu the Great can be found not only in Han areas but also in minority areas. Among the numerous ancient books and historical records in China, Pangu's creation myths abound, including dozens of important works such as Yi Shi, Famous Historical Paintings, Fairy Mirrors of Past Dynasties, Biography of Nanman in the Later Han Dynasty, Different Records, Extensive Legends and Pangu's Creation Romance. These ancient books record in detail the stories of Pangu brothers and sisters who experienced floods, became relatives, dug up earth to create people and created the world. 20 10 Chen, a folk scholar in Huadu, Guangdong Province, proposed at the Panguwang Cultural Summit Forum in China that the ancient country in the middle of the South China Sea was located in Huadu, which was recognized by many experts attending the meeting. Huadu area used to be the residence of Yao nationality in ancient times. Yao ancestors worshipped Pangu as their ancestors, built Pangu Temple at the foot of Lushan Mountain in Shiling Town, and held the "Pangu Festival" celebration every year on Pangu's birthday (the twelfth day of the eighth lunar month). Therefore, many experts believe that the ancient South China Sea "Pangu Kingdom" is in the present Huadu. Today, Yao people in Guangdong live in northern Guangdong, such as Liannan, Ruyuan and Lianzhou, and they still worship Pangu on Wang Pan Festival. Yao nationality is an ethnic minority who moved into Lingnan from the north. During the Qin, Han, Southern and Northern Dynasties, Yao people lived in Hubei and Hunan. During the Sui and Tang Dynasties, Yao people were mainly distributed in most parts of Hunan, northeastern Guangxi and mountainous areas in northern Guangdong. In Ming Dynasty, Guangdong and Guangxi became the main distribution areas of Yao nationality. In the late Ming and early Qing dynasties, some Yao people migrated from Guangdong and Guangxi to Yunnan and Guizhou. Therefore, some experts believe that Pangu belief spread from north to south and southwest with the migration of Yao nationality, and the distribution areas of Pangu Temple and Pangu place names coincide with the areas where Yao nationality migrated, rotated and lived today. Later, some scholars pointed out that the Pangu culture of Yao nationality was influenced by Han nationality. The myth of Pangu was first recorded in China's classics, and spread widely through the influence of China culture. In recent years, some experts have pointed out through research that the mysterious Pangu Kingdom may not be in Huadu. In their view, the "South China Sea" mentioned in Ren Fang's Strange Tales from a Lonely Studio does not refer to Nanhai County at that time, but refers to the south of China recorded in many historical books today. It can be inferred that there once existed a Pangu kingdom with Pangu belief as its core in the ancient Pearl River basin in southern China. Experts found that during the Three Kingdoms period, there were 28 Pangu temples under the jurisdiction of Guilin County (now Laibin City, Guangxi). Moreover, in Laibin, Guangxi, temple fairs on Pangu's birthday are popular everywhere, such as performing Pangu opera and singing ancient songs. This coincides with the record that there is Pangu Temple in Guilin, and today people are willing to worship it. In addition, in more than a dozen counties and cities, such as Xingbin District of Laibin City and Guigang City, Guilin County Office of Qin Dynasty, there are many Zhuang residents with Pan as their surname, and there are Zhuang villages with pure Pan as their surname. Here, people not only widely spread various versions of Pangu stories, Pangu ballads and operas, but also things named after Pangu can be seen everywhere, forming a community cultural landscape of place names. Experts also pointed out that there is no "near-death metaplasia and creation" in Pangu myth circulated by Yao people in Huadu, but there is "broken embryo metaplasia and creation" in Pangu myth of Zhuang people in Guangxi, and its connotation is very similar to Pangu's "near-death metaplasia and creation". According to this, experts believe that the Pangu Kingdom mentioned in Yi Shu Ji was probably built by Zhuang people in Guangxi. Henan researchers believe that the myth of Pangu originated from inhabited areas in the Central Plains, and have been trying to prove that Pangu is located in Henan. This statement has also been supported by many experts and scholars. As early as the Northern Dynasties in China, Li Daoyuan, a famous geographer, clearly recorded in the Notes on Water Classics: "The old city of Biyang has Cai Shui in the south of the city and Pangu Mountain, also known as Panguchuan; The northwest flows and secretes water. "According to relevant historical records, Biyang County, Henan Province began a grand activity of offering sacrifices to Pangu in the Southern and Northern Dynasties. Every year on March 3, Pangu's birthday, people will go to Pangu Mountain to offer sacrifices and pray. Xihua County, Zhoukou City has Panguzhai ruins, Pangu wells, Pangu tombs and other relics, as well as Pangu myths and legends. At present, the earliest known physical age of Pangu is Pangu statues unearthed in Shandong and Henan, with a total of 7 places. Among them, Huang Shengqing Que in Nanwuyang, Pingyi, Shandong, dates back to 86 AD, and is the earliest known statue of Pangu. Secondly, it is the statue of Pangu in the stone room of Yizhou lecture hall in Sichuan. According to the textual research of Zong Yi Rao, it belongs to AD 194. The earliest written records can be traced back to David Yi in 222 AD. This is also the earliest example of Pangu belief in the Central Plains. The myth of Pangu, which first appeared in the Central Plains, has formed two systems: Tongbai Mountain and Taihang Mountain in the mountain system, Huaihe River Basin and Yellow River Basin in the water system. In the process of spreading, the Pangu myth group was formed, with numerous Pangu relics, such as Pangu Mountain, Pangu Temple, Pangu Stone and Pangu Statue. In Biyang County, Henan Province, there was a grand activity of offering sacrifices to Pangu during the Northern and Southern Dynasties. In the early years of Jiaqing in Qing Dynasty (A.D. 1796), Guangdong Huadu found a stone tablet engraved with "Pangu Shengdi" on the mountainside of Lushan Mountain in Shiling, so it rebuilt Pangu Temple, and Lushan Mountain was finally renamed as "Pangu Wangshan". This sacrificial circle with Pangu as its god includes at least Xijiang, Beijiang and Dongjiang areas. Such as Pangu Temple in Xiutai, Beiling, Zhaoqing, Pangu Temple in Sihui, Pangu Ridge and Pangu Temple in Xinhua Town, Huadu, Pangu Stone in Shenzhen, Gaoyao, Pangu Village in Yunan, Pangu Temple in Boluo Shijiu, Pangu Palace in Baiyun Zhang, Huidong, etc. At present, there are 28 Pangu temples in Laibin, Guangxi. Moreover, in Laibin, Guangxi, temple fairs on Pangu's birthday are popular everywhere, such as performing Pangu opera and singing ancient songs. In addition, in more than a dozen counties and cities, such as Xingbin District of Laibin City and Guigang City, Guilin County Office of Qin Dynasty, there are many Zhuang residents with Pan as their surname, and there are Zhuang villages with pure Pan as their surname. Here, people not only widely spread various versions of Pangu stories, Pangu ballads and operas, but also things named after Pangu can be seen everywhere, forming a community cultural landscape of place names. The records of Pangu Temple and Pangu place names in Guangdong are the highest in all provinces in China. More than 220 altar temples and 14 place names were found in 5 1 county and city, and more than 100 Pangu temples and Pangu place names were found in more than 30 counties and cities in Guangxi. In addition, the provinces with dense Pangu relics include Hunan, Jiangxi, Hainan, Yunnan and Guizhou. Textual Research and Textual Research on the Mainstream Viewpoint Although there have been different opinions on Pangu's creation myth in academic circles, the mainstream viewpoint in academic circles is still roughly the same as that of Lv Simian from the perspective of detailed historical materials and rigorous analysis and argumentation. For example, Zong Yishao published the article Pangu Tukao on 1986, quoting: "There is no painting title in the famous paintings of Song Dynasty and Yizhou": Yizhou Academy Records said: In the first year of Xingping, Chen was the magistrate of Yizhou, and even renovated the stone room of Chengdu Yutang, and opened a stone room in the east, calling himself Duke Zhou. On this basis, Zong Zong believes that "Pangu was popular in Shu at the end of Han Dynasty, so the myth of Pangu will be produced in the Eastern Han Dynasty at the latest". Two years later, Zong Zong wrote "Waituo and Dunhuang Murals", in which he quoted the modern Jiajing translated at the end of the Eastern Han Dynasty as saying: "Heaven-doers were made in the world, and their heads thought that the sky was the earth, their eyes were the sun and the moon, their bellies were empty, their hair was vegetation, their tears were rivers, their bones were mountains, and their size was convenient, all of them were in the sea. We all say that you Brahmins are doing such a thing. On this basis, Tsung i Jao thought that the myth of "Freedom Day" could invade China from the end of the Eastern Han Dynasty. Fang quoted Pangu Zhu's statement in Shuo Wen Jie Zi, and integrated the fallacy of Buddhism to discuss heaven with Brahman into Pangu's deeds. Three Kingdoms Xú Zhēng's "March 5 Calendar" and another "May Calendar" (quoted from Ma Zi's "Yi Shi Book") all talked about the story of Pangu, which seems to be influenced by Indian heresy. "According to the historical data of Jiajing in modern times, there are references in Lv Simian's Pangu Kao and the History of Pre-Qin Dynasty (only the translation is different). According to the records of Pangu in Yizhou Famous Paintings, Zong Geng thinks that Pangu myth will be produced in the Eastern Han Dynasty at the latest, but according to the fact that Jiajing was first translated into Chinese by An Shigao at the end of the Eastern Han Dynasty, he thinks that "the myth of leisure days can be broken into China at the end of the Eastern Han Dynasty" and Pangu myths in Yi Shuoji, San Li Wuji and Wu Liyunji. He Xin also quoted the Manu Code and Upanishads of ancient Indian Brahmanism, as well as several Buddhist historical materials, such as The Theory of Heresy Hinayana Nirvana and Modern Classics, and thought that the prototype of Pangu myth was actually the story of the creation of the universe by the Brahman in the creation myth of ancient India (13), which was also similar to that of Lv Simian and Zongzong. Ye Shuxian quoted the viewpoint of Japanese scholar Xiong Minxiao Mu (1876- 1922) in the Mythological Philosophy of China. In his Comparative Mythology completed in 1904, this scholar has proposed that the egg-shaped creation myth of Pangu's creation originated in India, and it was "first seen in Indian Vedic poetry". At the same time, Ye Shuxian also quoted Lv Simian's viewpoint about Pangu Kao in detail, saying that he and Takagi Xiong Min "seemed thoughtful and met unexpectedly". Therefore, Ye Shuxian asserted: "The earliest Pangu myth in ancient books in China ... was influenced by Indian Buddhist scriptures. Chinese and foreign scholars have concluded this question decades ago: the origin of Pangu myth is no longer a mystery. " The above can be said to be the mainstream view of Pangu's creation myth in academic circles. Of course, besides that, he said something else. If we think that Pangu is the "one-tone turn" of Fuxi or Ganyu, the former evolved from the latter; Some scholars believe that the legend of Pangu originated from Miao, Yao, Dong, Li and other ethnic minorities in southwest China, or from Henan in the Central Plains of China, and so on. Although these viewpoints have some basis, from the development of China's philosophy history, it is not enough to show that the creation myth of "Pangu created the world" occurred before Laozi's philosophy. Other viewpoints 20 10 At the China Pangu King Culture Summit Forum held in Shiling, Huadu, Guangdong, experts attending the meeting believed that Pangu myth should have originated in Lingnan. According to the records and textual research of Pangu, Liu Zongdi, a professor at the Institute of Literature, History and Philosophy of Shandong University and a famous mythologist, believes that this is obviously a record of the real experience of his contemporaries, which shows that Pangu myth did not originate from the Central Plains civilization, but was born and raised by the Baiyue people in the south, and its source should be traced back to the folk beliefs and religious sacrificial activities of the Baiyue people in ancient times. Only after the Three Kingdoms, due to the turmoil in the Central Plains, the people moved south, and the cultures of the Central Plains and the South blended with each other, Pangu, a myth that did not belong to the Central Plains culture, became the pioneer of China mythology, and later came from behind, replacing Fuxi and Nu Wa. Long, a researcher and mythologist of Hunan Federation of Literary and Art Circles, pointed out: "A large number of field investigations have found that all the places where Pangu culture remains are related to the places where ancient ancestors once moved or migrated." The myth of Pangu should have originated in Lingnan. Although experts still have many different views on the specific origin, development and evolution of Pangu myth, they basically agree that Pangu myth originated in the land of Baiyue. According to experts, the legend of Pangu, regarded as the creation myth of the Chinese nation, should have originated from the ancient land of Baiyue. The ancestors of Lingnan, even Guangdong, may be the creators of one of the greatest myths in the history of human civilization. However, other experts believe that Pangu belief spread from the north to the south, but Yao did play a key role in it. The deputy director of the Expert Committee of Shenzhen People's Association once thought that Pangu belief is densely distributed in areas where Guangdong, Guangxi, Yao, Han, Miao, She, Zhuang, Li and other ethnic groups live in compact communities. If in-depth analysis is made, these areas all have Yao cultural background. A large number of data show that the migration of Yao nationality experienced a process from north to south in history. The route to the south is roughly: from Jianghuai area to Jiangxi, from Jiangxi to Guangdong and southern Hunan, from Guangdong and southern Hunan to Guangxi, and even to Yunnan and Guizhou, and some of them turn around at the junction of Guangdong, Guangxi, Hunan and Jiangxi provinces. A large number of Pangu temples and Pangu place names are densely distributed, which coincides with the areas where Yao people migrate, rotate and live today. With the migration of Yao from north to south, it is reported that the ancestors of Miao and Yao once reached the Central Plains in eastern Shaanxi, western Shandong and part of Hebei, and then moved southward continuously, passing through Central China and East China, from Jianghuai to Jiangxi, to Guangdong and Guangxi, and then to Yunnan and Guizhou. Therefore, the distribution of Pangu belief in Shanxi, Hebei, Henan, Shandong and Hubei, especially in ancient Yangzhou and Jiangsu and Zhejiang, as well as the temples and relics of Pangu in South China and Southwest China, and even Southeast Asia and America, can be explained. From this point of view, Pangu belief spread to South China and Southwest China with the migration of Yao nationality. Later, some scholars thought that the Pangu culture of Yao nationality was influenced by Han nationality. Based on the Yao literature "Bang", Hunan scholar Peng questioned the theory that Pangu is Pan Hu, and pointed out that there was no confusion between Pangu and Pan Hu before the Tang Dynasty, and only Pan Hu had no Pangu in Yao belief. In the early Tang Dynasty, Pangu's name was included in the "Guo Shan List", and in the early Song Dynasty, Pangu became one of the objects of Yao worship and was included in the ranks of Yao ancestors. He believes that "Pangu is only the shell of Yao belief, and Pan Hu is the core of Yao belief". Li Bengao, another Hunan scholar born in Yao nationality, also pointed out that the Yao nationality also sacrificed to Pangu, but only to the symbolic god Pangu, and the Yao nationality sacrificed to Pangu later. According to Wang Juan, Yao people offered sacrifices to Pangu in the Song Dynasty, and even later in some areas. Scholars such as Peng and Li believe that the Pangu culture of Yao nationality is influenced by Han nationality. The myth of Pangu was first recorded in China's classics, and spread widely through the influence of China culture.