Some scholars believe that Pangu is also called Fang because people later regarded the round place as the most important place. Pangu is the oldest god in the myth system of China, which has been circulating in people's mouths for a long time. It was not until the Three Kingdoms period that Xú Zhēng, a scholar of the State of Wu, recorded it. However, 1986' s Textual Research on Pangu' pointed out that in the first year of Xingping at the end of Han Dynasty, namely 194, there was a statue of Pangu in the stone room of Yizhou lecture hall in Sichuan. This achievement of Mr. Rao not only pushed the appearance of Pangu to the end of the second century A.D., but also provided enlightenment in research methods: myth and religion are two sides of the same thing, and language and idols are linked, so the two studies can confirm each other.
The origin of Pangu characters
The legend of Pangu first appeared in Six Towers and Daming in the Western Zhou Dynasty, and was later carried forward by Xú Zhēng, a scholar from the Three Kingdoms. There is also a "five-movement calendar" to record its metaplasia. The textbook "History of China's Philosophy" quoted these two historical materials. As for the fact that the legend of Pangu reflects the ancient legend of China, the textbook thinks that "although there are no myths and legends about Pangu's creation in the pre-Qin literature, as said,' Pangu's name is known today' and' Gai's name is very ancient, so it is widely circulated'". It can be inferred that because there were no words in ancient times, our ancestors had a tradition of teaching by example. Although this myth and legend was written late, its content should have occurred in very early ancient times, which was the result of thousands of years of oral communication by Chinese ancestors. "
However, Pangu was widely distributed in Henan and Shandong in the first century A.D., one of which was definitely in 86 A.D., and some statues may be as early as Xin Mang's time. Thus overthrowing the statement that Pangu originated in India. Mr. Henry Hui Wang has been writing recently.
It is pointed out that Pangu is the sound change of China ancient land god Bo.
He also denied that Pangu appeared at the latest in the ancient myth sequence and was listed as the earliest and highest-ranking creator. This paper reminds us to find the root of Pangu myth from the local culture of China and bring it back into the scope of historical investigation.
Very educational.
As Wang Wenzhong concluded,
The discussion on the origin of Pangu can be roughly summarized into two main viewpoints: "native theory" and "foreign theory" Scholars who hold "nativism" mainly demonstrate from two aspects. First, "Pangu" is often associated with "Zan", but Zan is a god dog and Pangu is a giant; At first, there was no miracle to create everything, or Mr. Wen Yiduo and Mr. Chang Renxia thought that Pangu was the green turn of Fuxi. Li Fuqing has distinguished right from wrong, which is based on the evidence of so-called tone sandhi. However, words and deeds are often inconsistent, and the conclusion is doubtful. Secondly, the origin of ancient Pangu is often discussed with ethnology and folklore data collected in modern times and even in modern times. This method faces more challenges. However, most scholars who hold the "exoticism" have not given a definite answer: If there was no Pangu myth before the Three Kingdoms, how did China's local cultural traditions explain the creation of everything in the world? Who is the great god of development and creation? Besides. When using basic historical materials, scholars from both sides did not trace back to the sources of historical materials, which made the limited historical materials unclear in age and insufficient in meaning exploration, which directly affected the correct understanding of the spread and development of Pangu myth.
In addition to Henry Hui Wang's new theory, most of the "nativism" advocates that Pangu is "Pan Hu", and the legend of Pangu comes from the Miao people's Pan Hu myth.
For example, Su Shixue's Notes in the Mountains in the Qing Dynasty, Li Ciming's Diary of Yue Maotang, Xia Cengyou's Ancient History of China in the Republic of China and Wen Yiduo's Fuxi Kao. Mao Dun believes that Pangu myth first occurred in the south.
See China myth research ABC, 1st edition 1928.
According to its "myth research"
Baihua Literature and Art Publishing House 198 1
Page 163- 165. Yang Kuan agrees with the phonological relationship between Pangu and Pan Hu, but denies that it comes from Miao mythology and thinks it comes from the north or northwest. See his introduction to the ancient history of China.
Published at the beginning of 1938, according to 7 volumes of Ancient History, photocopied by Shanghai Ancient Books Publishing House, p. 156- 175. A person who claims that Pangu comes from the myth of Yin Candle (Candle dragon) in Shan Hai Jing.
There are Gu Jiegang and Yang Xiangkui's "Three Tests on Huang" and "Discrimination of Ancient History", which are 7 volumes, the first 15 1- 155. Liu Qi's Creation Myth and Pangu
Published at the beginning of 1988. According to "Continued Discrimination of Ancient History", China Social Sciences Press 199 1 edition.
74-9 1 page etc. In addition to Babylonian culture, "Exoticism" claims that Pangu legend originated from Indian Brahmin mythology, but it is also different. Some people claim that the prototype of Pangu is Terman, such as Huan's Ying Ya Sheng Lan; There is a transliteration that advocates Pangu as Brahma. How to Renew the Origin of God —— Worship of Ancient Sun God in China, Guangming Daily Press, 1996.
Pages 240-249. Xiong Gao Muming published Comparative Mythology in 1904, and proposed that Pangu was the original giant Brusa in Vedic mythology. This statement is the most important, but I regret to see Ye Shuxian's "myth of China philosophy"
China Social Sciences Press, 1992, pp. 323-329, cited. In addition, it is believed that the myth of Pangu was spread through the Chinese translation of Buddhist scriptures from the end of Han Dynasty to Wei and Jin Dynasties.
See Lv Simian's Pangu Kao and Ancient History Analysis, Volume 7, p. 14- 15. Tsung i Jao's On ancha and the World Outlook between Jin and Wu.
The first issue 1965
According to Selected Works of Zong Bairao, Shanghai Ancient Books Publishing House, 1993, pp. 366-347; Waituo and Dunhuang murals
Collection of Dunhuang Turfan Studies, Chinese Dictionary Publishing House, 1990.
16-26 pages, etc.
According to the records of Huainanzi and other ancient books, it is Hao Tianshen and Fuxi who have the spirit of creation. In the middle and late Eastern Han Dynasty, the position of Taiyi, the local supreme god in charge of the development of heaven and earth, gradually declined, providing space for the emergence of new pioneering gods. The ancient people in China always accepted foreign ideas selectively. China ancients in the late Han Dynasty, Tang Dynasty and Song Dynasty did not give up their original gasification cosmology after accepting the myth of giant corpse metaplasia in Vedic classics. Although the myth of Pangu appeared, Pangu gradually crowded out Taiyi and became the pioneer god, but the Indian cosmology can never replace China's inherent cosmology. From the Three Kingdoms to the Tang and Song Dynasties, the documentary records of Pangu myth are so rare because they are mostly found in notes of "explaining differences", secrets of Taoist scriptures or jokes of literati, which should also be a reflection of its limited practical influence. At the beginning of the 20th century, the myth of "Three Emperors and Five Emperors from Pangu to the present" was debunked by ancient historians. Perhaps it was never a universal concept before the Song and Ming Dynasties.
The "foreign theory" of Pangu myth is untenable.
Facts have proved that the myth of Pangu has been circulating in China for thousands of years. However, since modern times, there has been a kind of "foreign theory", which is evil and has destroyed the belief of China people. Its main points are as follows: 1. India is an important place to explore fairy tales in the world, and two motifs of Pangu myth (oozing myth and corpse metaplasia motif) can be found in Vedas of India.
These views seem to have some truth, but careful analysis is impossible. There are records of Six Towers and Daming in the Han Dynasty (written by Jiang Taigong Ziya in the early Zhou Dynasty). It refutes the fallacy of the so-called "Pangu singularity theory" fabricated by modern times, and it has long been recorded that "Pangu School" cannot be shaken. How did Pangu, which has existed for a long time, suddenly come from India in modern times? Of course this is impossible!
The "Pangu Sect" of the Six Pagodas is not only a question of the name of God, but also related to the harmony and unity of heaven and earth, the generation of virtue and the peace of personnel. Its thought is authentic traditional China thought, without Indian Buddhism thought. The "foreign theory" is obviously untenable, and the consequences of slandering Pangu the Great are very serious.
Pan Gu