After the emergence of primitive beliefs in human beings, some of the people who communicated between man and God gradually developed into witches. Anthropological and archaeological studies have shown that there were already rudiments of witchcraft (hereinafter referred to as shamans) at least in the late Paleolithic period. Shamans used their unique religious knowledge and services, especially public witchcraft, to obtain excess economic and political benefits, and gradually became important members of the upper echelons of local society. In the process of the creation of the state, given the unique ability to shape the local spirit and integrate society, as well as the value of foreseeing the future or descending the gods, the shaman often also had the function of social administrator and became the de facto ruler of the clan tribe.
On the contrary, some genius and heroic social leaders, in leading the transformation of their tribes to a higher society, often need the assistance and cooperation of wizards to show that they have received the will of the gods, and to show that their rights come from gods, and even that they themselves are the embodiment of gods, proving the legitimacy of their rights and rule. In the process, social leaders often coveted the power of shamans in order to more easily use the divine power to exercise their executive power.
In the early stages of faith and primitive religion, except for a few sharp struggles and divisions of power between theocracy and the royal power, most of the time, based on the consistency of interests, they coexisted harmoniously with each other, cooperated with each other, and were a kind of conspiracy relationship. This relationship developed further, often resulting in a situation where the community leader was both a wizard or a wizard and a community leader, especially in ancient shamanic societies in Asia and the Americas.
It was also common for kings or tribal leaders in ancient China to have both the first witch and the great witch, especially before the Western Zhou Dynasty, when the state and local states were usually a combination of gods and kings. For example, a kind of "Yu step" related to Dayu is, according to research, a typical step of witchcraft, and Yu is a great witch. For another example, the Shang royal family believed in the supreme god, the emperor (or god), the Shang king called himself the emperor, and the first king of the Shang Dynasty, Shang Tang, once suffered a great drought, he cut off his hair, swore that if it did not rain again, he would die, and offered himself to the gods, and then it rained heavily.
1. Archaeological remains of Bashu shamans and sacrifices
Judging from the Ruins of Sanxingdui in Guanghan, Sichuan, Jinsha in Chengdu, and the Yang Bronze Ware Group and Baoshan Ruins in Hanzhong City, the sacrificial relics in the early Bashu culture were more common, and although the remains of sacrifices cannot be said to be completely related to witchcraft activities, they were often involved in witchcraft activities, and the sacrifice activities - especially large-scale public sacrifices - were usually organized by the upper class, thus becoming an important window for observing wizards, kings or chiefs and wizards (priests).
The two artifact pits [1] of the Sanxingdui site have unearthed a large number of copper masks and bronze figures, as well as sacred trees, altars and other cultural relics with the nature of witchcraft and sacrifice. Bronze convex figures should be ancestral gods, animal-shaped masks are nature gods, and other human heads are likely to be priests or wizards, and the heads of such masked people are very similar to those of later generations, that is, the use of masks to communicate the gods and convey wills on behalf of the gods. In addition, the K2:296 no. 2 altar excavated from sanxingdui No. 2 altar 4 people holding rattan-shaped objects, the 20 holders at the top of the altar, as well as the K2:325 kneeling portrait of The K2:48 kneeling figure, K2:201-4 on the jade edge zhang and the kneeling figure, etc., according to the "Shuowen" "Witch, with the jade god" [2], the above figures should all be wizards at that time. Priests belonged to religious clergy and engaged in public activities such as sacrifices. At the same time, due to the special function of priests in communicating with gods and people, some people often engaged in religious activities of a sorcery nature, and were high-level wizards and diviners at that time. Sanxingdui ruins and Jinsha sites have unearthed golden rods and golden crown belts symbolizing the rights of the king, on which there are "bird", "fish", "human face" patterns, of which, birds and fish patterns in shamanic culture are spiritual objects that cross different worlds, "arrows (or spikes)" patterns are trees through the heavens, the five-toothed crown human face is close to the image of the three-toothed crown wizards of the Eastern Zhou and Han Dynasties, and the golden scepter is the standard of kings in ancient Egypt and West Asia, so the whole pattern and gold carrier are the classic relics of the ancient gods and kings combined with the regime. In addition, the large bronze statue (Fig. 1) excavated from the Sanxingdui No. 2 artifact pit is regarded as the great wizard or high priest at that time, and it is not excluded that the bronze statue is the buddha figure of the King of Shu, which is a concrete embodiment of the unity of witch and king. Wang Renxiang also pointed out in his discussion of this bronze statue: "In the era of small countries and widows, the king had multiple identities, both as a monarch who commanded the common people, and as the leader of the group of witches who ruled over large and small wizards. The statue, dressed in a ceremonial dress and offering sacrificial vessels in his hands, seems to be presiding over a grand ceremony. The statue is dressed in a robe and has the status of a king; it is also seen standing on a high platform, holding an artifact, and at the same time having the identity of a sorcerer. ”【3】
Fig. 1 Large bronze statue excavated from the Guanghan Sanxingdui Artifact Pit (K2:149, 150)
Chengdu's Jinsha site, in recent years, excavated tens of thousands of cultural relics, including gold, bronze, jade, stone tools, lacquered wood, bone ware, pottery, ivory, wild boar fangs, antlers, etc., these important relics (in addition to pottery) are mainly excavated in the northeast area of the Jinsha site excavation I. area "Meiyuan", and 63 relics that may be related to religious sacrifice activities have been found. [4] The excavated artifacts of each relic unit are quite different, there are relics based on excavated gold, bronze and jade, the specifications of these artifacts are extremely high, the production is extremely fine, and most of them have no traces of use; there are relics dominated by excavated ivory, which are placed together very regularly, and some ivory are neatly cut and placed in a consistent direction; there are ruins based on the tusks and antlers of wild boars, and the fangs are invariably the lower canine teeth of wild boars, and some jade objects are accompanied by some jade in the fangs and antlers There are a large number of excavated stone bi and stone zhang- and stone-zhang-based remains, which are placed obliquely and layered; there are relics mainly excavated, which are all turtle belly armor, with densely burned round holes. Scholars speculate that these artifacts may be ceremonial instruments closely related to important religious sacrifices in the ancient Shu Kingdom. The northeast of the Jinsha Ruins Area I", "Meiyuan", should be a religious worship activity area. The Jinsha site is thought to have been excavated in large quantities from the shu kingdom of the late Shang to the early Western Zhou Dynasty, with a large number of excavations of oracle bones, wild boar fangs, and antlers, indicating that there were also acts of divination and witchcraft at the site, and that there were wizards among its upper management (Figure 2).
Fig. 2 Bronze sun crown statue excavated from Jinsha site in Chengdu (C17)
In the Ba cultural area, archaeological discoveries are rich in sacrificial remains and witch cultural relics. The cultural factors of the Gubaoshan site in Hanzhong City, Shaanxi Province, are more complex, including pottery such as Shang culture, mane, cross hole bean, etc., as well as Shu culture pottery such as lamp-shaped ware, high-handled beans, and flat-bellied pots, but more pottery such as round bottom kettles, round bottom pots, and small (pointed) bottom cups have the characteristics of Ba culture, and the remains should generally belong to the early Ba culture. A large number of barbecue pits were found at the Baoshan site, and some pits also found turtle back bones, which the report presumed may be related to the memorial service. [5] Hubei Jingmen Zhanghe Chaqiao found 5 tombs, 4 tombs for Chu tombs, 1 for the narrow and long tomb, there is a sword and a go, the sword is a typical flat stem without grid willow leaf sword, Ge for the triangle to aid Ge, from the tomb shape system and excavated artifacts, the tomb should be a typical Warring States period exiled to Chu land of the Ba culture crowd tomb. The bronze ge is engraved with the ancient characters of "Soldier Avoiding Tai Nian" on both sides of the front and back sides, and there is a "Tai Nian" deity on each side of the aid department, with feathers inserted on the head of the Tai Nian, a binaural snake, two snakes wrapped around the waist, a dragon in one hand, a double-headed "lily" in the other, a foot on the sun, a foot on the moon, and a step down the Fulong (Figure 3) [6]. Although the carved image is of the god of the age, the owner of the tomb should be a sorcerer praying for soldiers. The use of witchcraft before the war was a tradition of the Ba people, who participated in the wu king's cutting, before and after the dance, or the witch dance. In addition, in some Han tombs in Wushan, Chongqing, there are also square figurines of snakes (Figure 4), which shows that the witchcraft style of Wuba Mountain is quite prosperous.
Figure 3 Jingmen Cheqiao Cemetery M5 unearthed "Soldier Avoiding Too Old" Copper Ge (Warring States)
Fig. 4 Pottery snake figurines excavated from Maituo Cemetery in Wushan, Chongqing (Han)
Coincidentally, the Chenggu and Yangxian bronze groups (hereinafter referred to as the "Chengyang Bronze Group") coincide with the distribution area of Baoshan culture and have roughly the same era. Since the 1950s, the Chengyang Bronze Ware Group has successively discovered 26 batches, distributed in 14 sites, and excavated 654 pieces of bronze artifacts (443 pieces). It is concentrated in an area of about 40 km long from east to west and about 10 km wide from north to south on both sides of the Huangshui River and the Han River [7]. Most of the burial sites are located on earthen platforms on both sides of the river, and the burial pits have rectangular pits or circular pits, which are speculated to be mainly related to religious rituals such as sacrifices. In the Chengyang bronze group, a large number of shang-style copper, zun, ding, mane, urn, pan, 觥, 觥, 觥, jue, xue, etc., indicate that it is a legacy left by a high-ranking aristocratic group over the years. This group of artifacts has a bronze sickle for ceremonial use, which should obviously be related to political etiquette. At the same time, it has also been found that there are artifacts such as copper zhangs that sacrifice mountains and rivers, as well as small copper tree remnants, possibly copper bird-shaped artifacts on sacred trees, and copper masks worn by wizards or clergy, which shows the close and inseparable relationship between the upper echelons of Pakistani culture and the shaman clergy at that time.
Over the years, at least 10 sites have been excavated in the Three Gorges regions of Hubei and Chongqing, reflecting the cultural tradition of the Ba people and witches and ghosts and gods.
A large number of bone bones from the late Shang and Western Zhou dynasties have been found at the Changyang incense burner stone site in Hubei Province, and their raw materials are gills of fish, which shows the uniqueness of divination in the divination of the Ba cultural group. The cliff tomb in the northeast of Changyang County is a tomb from the Shang to the early Western Zhou Dynasty, of which the No. 6 human skeleton is tall, and there is 1 piece of ox shoulder blade and 1 exquisite large bone dagger of the Shang period. This piece is from the left side of the deceased's head, which has more than 100 round holes of varying sizes and a total length of 42 centimeters, which is the largest bone found on the mainland (Fig. 5) [8]. The excavator, Wang Shancai, believes that the owner of Tomb No. 6 is a Ba leader, otherwise there would be no such important relics.
Figure 5 Bones excavated from the cliff tomb in the northeast of the Changyang Incense Furnace Stone Site in Hubei Province (Shang)
In the cultural relics of the Shang period at the Qingyuan site in Youyang, Chongqing, M1 and M6 are all upright-limbed tombs on their backs, and the heads of the skeletons of the two tombs are buried with 2 pieces of tortoise shells with diamond burn marks [9], which should be the wizards of the local society (Figure 6). According to reports, in the excavation of the East Zhouba people in Luojiaba County, Dazhou, Sichuan, 75 tombs were cleaned up during excavations from 2019 to 2020, and turtle shells, antlers and other cultural relics related to divination and witchcraft were found, of which a total of 8 tombs unearthed more than 10 pieces of turtle shells, the largest was 40 centimeters long and 30 centimeters wide, and the small one was about 10 centimeters square [10]. These 8 tombs, especially Tomb No. 83, have a large number of burial items, a higher burial level, and a complete set of divination tools unearthed from some tombs, which should be people of the upper class of the Ba people. In addition, there are bones in a child's tomb, and excavators speculate that the fortune tellers or wizards of the time may have had a hereditary system of positions, reflecting the increasing monopoly of religious rights.
Figure 6 Tomb of turtle shell buried with turtle shell at Qingyuan Site of Youyang, Chongqing (right)
Chongqing Zhongba site DT0202 exploration party to excavate 182 pieces of Bu oracle bones (307 pieces of oracle bone fragments combined, and hundreds of turtle shell fragments without fire marks), the excavation layers continued from the Neolithic era to the Qin Dynasty. The Zhongba site found 453 fortune tellers, probably representing 453 fortune-telling attempts, which Professor Fu Rowan of Harvard University believes "reflects a specific group of members of society — people who control ritual activities or, to some extent, control salt production — to predict the future through divination." These aristocrats, who had administrative privileges, played an important role in the larger social system. ...... The oracle bones at the ruins of Zhongba and Wazhadi seem to imply that professional diviners were involved in salt production because of their connection to production management, or that the nobles who controlled the salt were themselves diviners. ”【11】
2. The Bashu shamans and chiefs as seen in the literature
In the literature on the history of Bashu, there are also wizards, witchcraft, countries named after witches, the mountain of the heavens where the shaman descended (lower), and the mountain of Zhi (upper). The shamans of the ancient Bashu culture were first mentioned in the Classic of Mountains and Seas.
The Classic of Mountains and Seas and the Book of the Inner West says: "In the enlightened east, there are Wu Peng, Wu Ding, Wu Yang, Wu Lu, Wu Fan, Wu Xiang, and the corpses of the Wu Fan, all of whom are equipped with the medicine of immortality. [12] The legend of the Yellow Emperor was a human subject in the era of the Yellow Emperor, and the Hai Nei Xi Jing also says that "the one who is a snake is a human face, and the two are killed by the two negative subjects." "It should also be a wizard who leads another serpent." The above-mentioned enlightened people are likely to refer to the enlightened tribes that later ruled Shu, the six witches are in the enlightened east, and the enlightened east may still be in Shu land, or may belong to Ba, then the myth of the six witches probably comes from the Bashu region. Guo Pu said that these six witches were "all divine doctors", and the ancient witches were also doctors, and the Guangya Interpretation clearly pointed out that "doctors, witches", [13] They wielded immortal medicine, which shows that they are not witches in the ordinary sense in the minds of the ancestors.
In addition to the six witches of the enlightened East, there are also records of the Ten Witches of lingshan. The Great Wilderness West Classic: "There is the Spirit Mountain, Wu Xian, Wu Ji, Wu Xian, Wu Peng, Wu Gu, Wu Zhen, Wu Li, Wu Li, Wu Xie, Wu Luo, the Ten Witches rise and fall from here, and the hundred medicines are there." [14] Regarding the location of lingshan mountain, Mr. Yuan Ke's "Notes on the Classic of Mountains and Seas" believes that Lingshan is suspected to be Wushan. Wushan is in the territory of Cuba, although the ten witches are not all wizards of the Ba cultural ethnic group, the ancients believed that its place of passage was in ba zhi wu mountain. Among these ten witches, only Wu Peng and Wu Li were the same as the six witches in the Enlightened East, so that there were fourteen witches related to Bashu in ancient legends, probably all of whom were people who sealed the gods with witches.
Wu Xian and Wu Peng are also found in other historical records, they are famous merchants. The "Records of History and Yin Benji" says: "Yi Zhi praised Wu Xian, and Wu Xian ruled the royal family with success. And said "Emperor Yili, Yin Fuxing, Wu Xian served." [15] Wang Yi's Chu Ci Zhang sentence: "Peng, Xian, Yin Xian Doctor." "Wu Xian, the ancient god healer, was the world of Emperor Yin Zhongzong." [16] And the Shiben records "Wu Xian's first medical treatment", "Wu Xian as a basket", and "Wu Xian as a drum", and Song Zhen notes: "Wu Xian, Yao Chen, take Hongshu as the emperor Yao doctor." [17] Among these two Yin witches, who appear repeatedly in historical records, Peng and Xian "are also mentioned in Bu Ci." Peng's world is mokao, suspected to be at the same time as big B, xiandang the world of big E. [18] Wu Xian was actually a great witch, and later became a great god worshipped by the wizarding group, so the "Shiben Zuo" said: "The ancient Wu Xian first became a witch." King Hui of Qin wrote the Curse of Chu Wen, and called Wu Xian "the Great God of Pi Xian". 【19】
In addition to these fourteen witches, there were also countries known for witches within the activities of the ancient Ba culture.
The first is the Wuxian Kingdom. Shan Hai Jing, Overseas Western Classic: The Wu Xian Kingdom is in the female ugly north, the right hand is by the green snake, the left hand is the red snake, and in the Dengbao Mountain, the group of witches is from top to bottom. [20] Dengbao Mountain, or Baoyuan Mountain in present-day Wuxi County, Chongqing. The kingdom is named after a wizard, and its leader is the witch of the Ten Witches of the Spirit Mountain, which is a typical example of a wizard and a king (Figure 7).
Figure 7 The Diagram of the Witch XianGuo In the Classic of Mountains and Seas
The second is the Wu Dynasty. The land of Wugu was in the area of present-day Wuxi County and Wushan County of Chongqing City, around the Time of the Xia and Shang Dynasties. The Classic of Mountains and Seas and the Great Wilderness of the South: "There is a country of the people. Emperor Shunsheng is not adulterous, and where he descends, he is called a witch. Wu Zhenzhen surname. Eat the valley, do not perform, serve also. No crops, no grain, no food. There are birds of song and dance, birds of song and dance, birds of prey singing, and birds of prey dancing. There are hundreds of beasts, and they are in groups. A hundred grains gathered. [21] The Overseas Southern Classics yun: "The country of Tai is in its east, it is yellow, and it can shoot snakes with bows." [22] The gidder, the shape of the finger is very large. The people of this country are all surnamed, and among the ten witches of the Spirit Mountain are witches, and witches are the wizards and chiefs of this country (Figure 8). According to Mr. Dong Qixiang's research, "Wu Zhen" or "Wu Zhen" [23]. Wu Fei is a part of the Ba cultural ethnic group, and the Wu Junbu is after the Wu Fei, so the Shi Ben Yun: "Before the Li Jun, the Wu Zhen came out." ”【24】
Fig. 8 Figure 8 The Diagram of the Bow shooting snake in the Classic of Mountains and Seas [25]
The above-mentioned wizards are all great wizards who have been canonized by later generations. There are also some lesser-known leaders in Bashu culture who also perform wizarding functions.
The earliest documented shaman associated with the Ba cultural group was Munthu. Meng Tu was about the beginning of the summer, the Shan Hai Jing Hai Nan Jing: "The minister of the Xia Hou Qi, Meng Tu, is the si god Yu Ba, and the people are invited to sue meng Tu's place, and those who have blood in their clothes are clinging to it, and they are invited to live, living on the mountain, in the west of Danshan." [26] Volume III of the Bamboo Book Chronicle also has a brief record: "In the eighth year of emperor Qi, the emperor made Meng Turu ruba to sue. [27] Regarding the location of Danshan, it is said that it is in the present day. Guo Pu's note: "Danshan, in the south of Danyang, Ba genus also." Danyang City, present-day Jianping County, was seven miles east of the county seat, that is, Meng Tu lived. The Water Sutra also says: "Danshan Mountain, that is, Wushan Is also." [28] Another reference is the meeting of Danshu near the junction of Henan, Hubei, and Shaanxi. According to the "Classic of Mountains and Seas and the Southern Classic of Hai Nei", Danshan is in the south of Danyang, and Danyang is the area of present-day Danjiang, specifically in the danxiang meeting where the present-day Danjiang river intersects with the Zhejiang water in Henan. In present-day Zhejiang County, Henan And its surrounding areas, The Meeting of Danzhe and Zhejiang is called Danyang, which is the oldest Danyang place name ever seen with a verifiable history. The "History of Han Shijia" records that in the twenty-first year of King Xuanhui of Han, Qin, Wei and Chu fought in the land of Danzhe, "Defeating Chu will be qu qi and beheading 80,000 at Danyang." Tang Sima Zhen's "Suo Yin" notes the clouds: "Danyang, the capital of Chu, is in present-day Junzhou." [29] Tang Zhijun Prefecture (唐之均州), also known as the land of Danxian (丹息), is now the county of Junxian county in Henan. This matter is also found in the Records of History, the Qin Benji, the Chu Shijia, and the Zizhi Tongjian. The "History of Qin Benji" records the thirteenth year of the reign of King Huiwen of Qin. "Shu Changzhang attacked Chu Yu Danyang, and he would beg to behead 80,000 people." "Chu Shijia" said: "(King Huai of Chu) In the spring of the seventeenth year, the Qin division and Chu fought in Danyang, and the Chu division was defeated, and 80,000 soldiers were beheaded. The "History of Qu Yuan Jia ShengLie" says more clearly: "The king of Huai is angry, and the Daxing master cuts down Qin." Qin Fa attacked, and the Chu division yu dan and Zhejiang were destroyed, and 80,000 people were beheaded. [30] It can be seen that Danyang is in the land of Danzhe, and the land of Danzhe is called Danyang, which is obviously named because it is located in the north of danjiang. The author believes that the "Danshan West" of the Xia Dynasty, when west of the Danhuai Zhihui, that is, a large area west of the north bank where the danjiang confluence at the end of the current upper reaches of the Han River is also consistent with the later literature that the Ba people were active in the upper reaches of the Han River. The reason why Guo Pu believed that Danyang was in the east of Zigui was because the Chu people later started from the Danhuai Association, and then gradually moved south, and brought the place names of Danyang and Danshan to the Three Gorges area.
Xia Qi sent Meng Tu to Badi to preside over the adjudication of the proceedings, which was often the duty of a wizard in ancient times. Shi Zai Mengtu's title of Xia Chen was actually just an increase in authority by borrowing Xia's fame, the same as using Providence. This Muntaw adjudicated in the name of God in the lawsuit, clearly conveying the message that he was a wizard. "Those who have blood in their clothes are clinging to it", Guo Pu notes: "Those who are not straight, the blood is seen in the clothes", which is even more accurate and undoubted "witch judgment". Therefore, Mr. Yuan Ke said: "What Meng Tu did, the god of witchcraft judged also." "Meng Tu wants to be a "god" in the Ba cultural area where the group of witches is up and down, and the witchcraft is quite popular, and it is unimaginable that there is no witchcraft means that can convince people.
What exactly does the name "Meng Tu" mean? Mr. Yang Ming believes: "Meng Tu is actually a mistake of Lu Tu (Yu Su). [31] "Yu Suo" in ancient times meant tiger. The "Zuo Chuan Xuan Gong Four Years" says: "In the beginning, Ruo Ao married Yu Yun, gave birth to Dou Bobi, and Ruo Ao pawned from the mother animal Yu. Whoever commits adultery has a son. The lady made it abandon the dreams, the tiger milk, the son of the field, see it, and return to it in fear, so that the messenger received it. The Chu people call it milk, the tiger 'in the dragon', so the fate of the 'fighting in the dragon'. [32] The Dialects of Yang Xiong of the Han Dynasty also say: "Between the tiger, Chen, Wei, Song, and Chu, or 'Father Li'; between Jiang, Huai, and Southern Chu, it is called 'Li Er', or 'Yu Su'." [33] Guangya Shuzheng, vol. 33, "Shi Beast" Tiaoyun: "Yu Suo, Tiger Wenmao. ...... Tiger has a text to say about Su. [34] Wen Tong pattern, it can be seen that the striped tiger is called "Yu Suo". If so, Meng Tu is a wizard who is assistant to Linghu Wen, and the tiger may be its totem, which will be discussed further later.
3. The dual identity of the King of Bashu
Yang Xiong's "Benji of the King of Shu": "The ancestor of the King of Shu, the name of the silkworm bush, the descendant name is Bai Xi, the latter is named Yu Jiao." These three generations, each hundreds of years old, were deified and immortal, and their people were quite with the king. He also said: "Later, there was a man named Du Yu, who fell from heaven to Zhu Ti. There is a woman with fame and fortune, who came out of Jiangyuan Well and is Du Yu's wife. He established himself as the King of Shu, called Emperor Wang, and ruled the Wen Mountains under the Yi Dynasty, and the people often came back. [35] Although this is the story of the early Shu king after the deification of the Han Dynasty, it can also be vaguely seen that the divine power of the Shu king at that time was different from that of ordinary people, which was exactly what the ancient Shu king had with both the great wizard (high priest).
The ancient Kings of Bashu were more obviously the first witches, such as the Emperor and the Turtle Spirit.
(1) Jun
He is the most famous Ba ren wizard. The Book of the Later Han Dynasty records that:
"Ba Junnan Junman, originally had five surnames: Ba Shi, Fan Shi, Qiu Shi, Xiang Shi, Zheng Shi, all from Wu Luo Zhong Li Shan. Its mountains have two caves, Red and Black, and the sons of Bashi were born in the Red Cave, and the sons of the four surnames were born in the Black Cave. There is no king, but there are ghosts and gods. He who threw his sword in the cave of the stone, and whoever was able to do so, worshiped him as a king. The Sons of Pasteur are the only ones, and everyone sighs. And let each of them ride on earthen ships, and let those who can float be kings. The Yu surname is sinking, and the only thing is floating alone. For the sake of co-existence is for the sake of the King. It is an earthen boat from Yishui to Yanyang. There is a goddess in the salt water, who is called the King: "This place is vast, and the fish and salt come out, and I am willing to stay and live together." 'The Lord will not allow it. The salt god Twilight came to stay, and when he turned into a worm, he flew with the insect swarms, hiding the daylight, and the heavens and the earth were obscure. For more than ten days, the emperor served him, and because he shot him, the heavens were enlightened. Yu Jun then jun hu yi city. All four surnames are subjects. The emperor died, and his soul was a white tiger. Ba Shi drank human blood with a tiger, so he used a human shrine. ”【36】
His original name was Minister of Affairs. According to the Classic of Mountains and Seas and the Book of the West of the Sea, "Enlightened East ... Witch phase. "Wu Xiang" is pronounced the same as "Wu", so we speculate that "Wu Xiang" is actually "Wu Xiang", as mentioned above, Wu Xiang is one of the famous wizards, then Liu Jun was originally a shaman (Figure 9).
Figure 9 Hubei Changyang incense furnace stone site excavated "Wu" pattern pottery cover rubbing (Shang Zhou)
Or to say that "廪" and "Ling" are communicative, and "廪君" is "Lingjun". In the ancient South, spirits were witches. Wang Yi's Chu Ci Zhang Sentence says: "Spirit, wu also" [37]. Wang Guowei explained it more clearly in the "History of Song and Yuan Opera", saying: "The spirit of Chu Ci is also used as a witch and a corpse. Its word is witch spirit. Among the witches there must be those who act like the shape of the gods' clothes, and they are regarded as the dependence of the gods, so they are called spirits. [38] It can be seen that Liu Jun is actually a "witch king" who knows witchcraft.
"Ba, Fan, Xiang, Zheng" five surname tribes, "the son of ba was born in the red cave, the son of the four surnames was born in the black cave", this red and black two caves, if they are their residence, is too small to accommodate five tribes or clans to live, so it may be two places of worship or totem holy places. In these two places of worship or totem shrines, Ba shi lives alone in the red cave, and the four surnames live together in one black cave, which shows that the status and beliefs of ba shi (Shang Chi) are different from the other four surnames. Totem shrines are sacred places related to totem ancestors, it is the dwelling place of totem souls or baby souls, and it is also a storage space for totem holy relics, and it is generally also in totem shrines during religious ceremonies or other activities. In Australia's primitive tribal societies, totem sanctuaries are either rocky, or caves or pools, canyons, or trees. The red and black caves of the Ba people undoubtedly also play the role of primitive religious holy places.
Throwing swords and stone caves should be a kind of witchcraft activity in sacrifice; floating earth boats should also be a kind of witchcraft activity, and we suspect that because the five surnames were flooded, the wizards belonging to the five surnames each used their skills to save the tribesmen, and only the ship built by the minister could get everyone out of danger. The Minister of Baba won the sword throw and contributed to the fight against the flood, thus gaining a high prestige and becoming the king of the five surnames, the Emperor of the Five Surnames.
However, the origin of the title of Liu Jun is inseparable from his status as a wizard. Since the deified totem is widely recognized as appearing in human form to its worshippers, it is easy for a shaman to gain the reputation of the incarnation of god by assuming miraculous powers. Wu Xiang appeared in the form of a wizard who had access to the totem god, and since the totem of the Ba people was a tiger, it was only natural for the emperor to die as a white tiger. In view of the special status of Liu Jun among the five ba people, everything that Liu Jun did was the result of his powerful sorcery influence, so in the eyes of the ancient Ba people, the death of Liu Jun was still a continuation of life, he still existed as a totem god, the white tiger, and he and the white tiger were one. As Levi Bryuer argues, in the eyes of primitive man, "wizards themselves can become beasts", he gives the example: "In British Guiana, 'the unusually bold approaching jaguar often makes even a brave hunter lose his courage, and the hunter immediately thinks that it may be a Kanaima tiger.'" ...... These Karneima animals possess the souls of bloodthirsty and human-flesh-eating people. This belief is similar to the belief we encounter in Central Africa that fears wizards as cannibals. [39] We see that in the myth of The Emperor, it is precisely because the Emperor has become a white tiger, and the tiger sometimes wants to harm people, so in order to avoid such harm, it is "worshipped by man."
In the process of expanding outward, Liu Jun also showed a strong sorcery color. After The Queen arrived at the salt water, the salt water goddess "Twilight came to take the accommodation, and when it became a worm", it was clearly said that the marriage system of the matrilineal clan was clearly said (the couplet marriage, which should have been the "Twilight to take the accommodation", but the descendants did not understand according to the feudal ethics, they passed it on to become the salt water goddess "Twilight to take the accommodation"), living together at night, leaving during the day, the family is very loose, this family structure, so that the much more advanced Emperor Is not satisfied, of course, "the Emperor is not allowed". "Dan is transformed into a worm", the worm is the totem of the goddess of salt water, which obviously implies that the goddess of salt water tries to use her totem to impose on the People of The Junpa. And the Shi ben records the goddess of salt water and the goddess of salt water: Let people the green wisps to leave the salt god, that is, the baby is suitable, and the woman is born, and it is appropriate to go.' 'The salt god receives the baby, and the king is on the stone of the sun, and shoots at it with green wisps, and the salt god dies, and the heavens are open. ”【40】
The salt god is hidden in the form of "worms" among the "worms", which are not easy to distinguish, and the wisps have to be shot, which is a kind of contact witchcraft. Of course, this may not really eliminate the Saltwater Goddess Tribe, but rather force it to change the worm totem by using sorcery. Even if He had achieved his goal through war, it could not be denied that He used his witchcraft myth to explain the historical truth of his victory. In fact, while wizards became kings because of their status, kings often had to use the power of witchcraft to consolidate their positions. Fraser said: "In an uncivilized and barbaric society, the authority wielded by many chiefs and kings owes much to the reputation they have gained as wizards. [41] Sometimes, even if he did something that was not obtained by witchcraft, he preached that it was due to his great power of witchcraft. For this would enable his subjects to maintain sufficient respect and admiration for him.
At the same time, we should note that in all the literature, there is no mention of the worship of the white tiger in the Pakistani cultural society before the death of The Emperor, but only vaguely shows that they have the custom of worshiping the tiger during their lifetime. For example, some people think that "Ba" has the meaning of a tiger; such as "廪" is another translation of "tiger", etc., from this point of view, the Ba cultural group before Emperor Liao's death only worshipped the tiger. However, since The White Tiger was "killed by the White Tiger" by Liu Jun, the literature has said that the tiger must be called the "White Tiger", such as the Ban Yan Man "shooting the White Tiger", "the White Tiger Yiren", "after the White Tiger", etc., so it can be seen that the totem of the Ba people has a development process from "tiger" to "white tiger", and the major turning point is that the major turning point begins with the "death of the white tiger" of the Ba people.
So, why did the Jurchens transform their tiger totem into a white tiger totem? It would be simplistic to think that there is a "white tiger" or "white-fronted tiger" in nature, and to think that the white tiger is the most peculiar and powerful. In fact, the "White Tiger" totem has a profound symbolic significance. Since the pre-Qin Dynasty, the "White Tiger" has the meaning of symbolizing "benevolence and righteousness". The Book of Poetry says, "If benevolence is like a donkey, then the king will become a king." "Donkey Kong" is the White Tiger. The Mao Shi Zhengyi says: "Si Yu, the white tiger and black text, do not eat living things, and the virtue of faith should be deserved." "Yu Yu,...... Those who do not eat living things, do not walk in grass, and those who should believe in it are also. "The Yu Yu is also one of the Zhou Le, which has great significance in symbolizing the promotion of benevolence and righteousness and the way of kings [42]. In the Tujia folk tales, "Righteous Tiger", "Old Bazi Seeking Medical Treatment", "Brother Qiao", etc. are all about the benevolent and righteous acts of the tiger helping people [43]. So "Tiger Club" says: "The white tiger, the benevolent beast." "The five surnames of the Ba people, the red and black two caves, indicate that they are honored by the red and black colors respectively. Relying on his great strength, Liu Jun conquered the four surnames of the Black Cave, but after the death of Liu Jun, such a powerful figure no longer existed, so the successor adopted a compromise posture, with white, which symbolized benevolence and righteousness, as the cultural color acceptable to all surnames. The way to do this is to complete this transformation by transforming the white tiger into a monarch.
(2) Turtle spirits
Another monarch associated with witchcraft is the turtle spirit. Yang Xiong's "Benji of the King of Shu" records:
"Emperor Wangji was more than a hundred years old, and there was a man named Turtle Spirit in Jing, whose corpse had died, and the Jing people could not ask for it. The corpse of the turtle spirit followed the river to Pi, and then came to life and met with Emperor Wang. Emperor Wang took the turtle spirit as the image. When the Jade Mountain comes out of the water, the flood of Ruoyao. Emperor Wang could not rule, so that the turtle spirit would decide the jade mountain and the people would be at peace. After the turtle lingzhi water was gone, Emperor Wang communicated with his wife. Shame, self-esteem, not as good as turtle spirit, is entrusted to the state to go away, such as Yao's Zen Shun. The turtle spirit is on the throne, and the name is the enlightened emperor. Emperor Lu Bao, also known as enlightened. When Emperor Wang's departure, zi ming, so the Shu people mourned and thought of emperor. ”【44】
Although Turtle Ling was the king of Shu, he was from Jingchu. Mr. Tong Enzheng believes that the turtle spirit is really a Ba [45], the first reason is that "in the Spring and Autumn Period, the 'Bachu number attacked each other', whether the Chu people could cross the Pakistani state and establish a political power in western Sichuan for thousands of miles is really doubtful." Secondly, "judging from historical records, huayang guozhi shuzhi: 'The king of Shu enfeoffed his brother Yu Yemeng with the title of Marquis of Tho.' ’...... Tho is Ba. The brother of the King of Shu was called the Marquis of Tho, which can be counter-proved that the King of Shu himself should also be a Ba. "Some scholars believe that the turtle spirit has a great relationship with the Chongbo turtle, and both the turtle spirit has the myth of controlling water, and the turtle has become a turtle after death; the other is Cong Ye, and the turtle spirit is called the emperor Cong Emperor, so the turtle spirit is the legendary Chongbo turtle [46], and believes that Yong and Chong should be a different name for a country.
The west run of the turtle spirit is related to the destruction of the three kingdoms of Chu, Qin and Ba. The yong state covered roughly the area from present-day Zhushan County, Fangshan County, Hubei province to Fengjie County in Chongqing, and after the fall of the Yong state in 611 BC, the Area's People of The Lu, the Rong, the Qi, the Fish, and the Fish were all destroyed, and Baipu "went their own way" [47]. And the cat and the turtle turn at the same time. The crater is a fish, and the Classic of Mountains and Seas describes it as "like a chicken with red hair, three tails, six legs, and four eyes, and its sound is like a magpie." (Fig. 10) [48] The Kangxi Dictionary refers to its "sexual good travel", which coincides with the turtle spirit "going up with the water". The Turtle Spirit Clan should be one of the above-mentioned groups. Also in the Classic of Mountains and Seas, the Eleventh Sutra of the Middle Times, "From the mountain, from the water out of it, diving below it, of which there are many three-legged turtles, branches and tails, and there is no trace of food." [49] According to Erya Shiyu: "Turtle three-legged, can." "From the mountain" of the turtle, Wang Shu Hou known as Emperor Cong, for the proper meaning. Most of the people in the Yongguo are Pu people, which is similar to the composition of the bottom population of the Pakistani kingdom, so although the turtle spirit crowd is from Jing, it has the common characteristics of the Ba and Chu cultures.
Figure 10 The three-legged turtle [50] in the Classic of Mountains and Seas and the turtle in the copper spoon of the Three Cave Bridge in Chengdu [51]
There are some unspoken myths about the turtle spirits. "Huayang Guozhi Prologue" "Jingren Turtle Spirit died, corpses to the west, and later became the Shu Emperor." [52] In the Book of the Later Han Dynasty, vol. 59, "Biography of Zhang Heng", Zhang Heng's "Si Xuan Fu" has a cloud: "The turtle orders the corpse to die, and takes Shu Zen and leads to the world." Li Xian's note: "Turtle Order, the name of the King of Shu." Ling Yin Ling. Die, die also. Zen, transmission also. Lead, long also. [53] Regarding the meaning of "corpse", the author pointed out in the article "Kings and Animals: Belief in the Totemic Incarnation of Ancient Bashu": (1) corpse; (2) specifically referring to yiren, that is, ethnic minorities around China; (3) the head is broken and the dead are corpses, which is extended to mean that after a clan tribal leader was cursed, the remnants still survived and migrated far away to the independent department; (4) the god lord or god statue. Judging from the story of the turtle spirit corpse, its "corpse" meaning is closer to the third and fourth. First of all, the third kind, the turtle spirit "its corpse died", which coincides with the author's analysis of the Yong kingdom after the destruction of the three kingdoms of Qin, Chu and Ba, some ethnic groups scattered and fled, and after the turtle spirit tribe fled westward, its tribal population was reorganized in the western Sichuan Plain, forming a very strong new political force, "to pi sui live" may refer to the meaning of the rest of the reorganization and rejuvenation. The fourth meaning in ancient times mainly referred to the ancestral gods who represented the tribe. When the Zhou people sacrificed ancestors and gods, they all made one person sit upright and receive the ceremony, so that like his god, he could not speak or move, and called it a corpse. Wang Yi's note "Chu Ci Tianwen": "Corpse, the Lord also ... King Wu of Yanwu was the king of The Wood Lord. The Book of Rites and Rites says: "Sun can be the corpse of the king's father, but the son cannot be the corpse of the father" [54], that is, only people from different generations can play the form of the ancestor god (the ancient Chinese ancestral grandson Zhaomu system) to represent the ancestors to enjoy the sacrifices of their descendants. The "poem" says: "The corpse comes to Yan" ("Daya"), "the imperial corpse is carried" ("Xiaoya"), that is, the "corpse" can only be raised and moved after the sacrifice is completed. In a sense, the "corpse of the turtle spirit" should be the ancestral god of the turtle spirit tribe, and the turtle spirit is a great wizard with access to or manipulation of the gods.
On the issue of water control. The Huayang Guozhi states that "there will be floods, and its enlightened jade base mountain to eliminate water damage." [55] Yulei Mountain, according to the "Book of Han And Geography" "Mianyu" under the original note cloud "Yulei Mountain, out of the water, southeast to Jiangyang into the river." [56] The "Shuowen" (說文) "湔" (湔) wrote that "the water flows out of The Shu County's Mianyulei Mountain, and flows southeast into the river." Liu Lin pointed out in the "Annotations to the Huayang Guozhi School" that the water is the mountain on the side of the "Treasure Bottle Mouth" of the Inner River of the Dujiangyan Water Conservancy Project, that is, the mountain on the side of the "Treasure Bottle Mouth" of the Inner River of the Dujiangyan Water Conservancy Project. The "Water Commentary on the River Water" led Min's "Treatise on Ben Shu" to say: "When the Wushan Gorge did not flow, the emperor ordered the Wuxia Gorge to be opened to the water, and Shu was on land" [57]. Jin Zhanghua's annotation to the "Book of Birds" quotes Li Bing's "Shu Zhi" of the Han Dynasty and Yun: "After the Dragon Dou of Wushan Mountain, the river does not flow, the turtle spirit is chiseled wushan, the Three Gorges are opened, the hills are lowered, and the natives have land residences." [58] It clearly refers to Wushan. Judging from the impact of the Shu kingdom and the flood at that time and the feasibility of treatment, the water ruled by the turtle spirit was said to be true before.
The turtle spirit also made a turtle order. As mentioned earlier, "spirit" is "witch", and turtle spirit means the great wizard of the turtle land or turtle tribe. Ordered by the witch, similar to the emperor by the witch. Not only that, but the turtle spirit also had the experience of being a king. Just like the Emperor, after the turtle spirit became the king, the original tribal name (or totem) was changed to "enlightened", and the dynasty established was "Kaiming Dynasty", and all the monarchs of all dynasties were called the enlightened emperor in the name of the gods (enlightened is the collective name of the monarch of the enlightened dynasty, and each monarch has a specific title, such as "Huayang Guozhi Shuzhi" "Enlightened throne (立) number Cong Emperor." Emperor Cong gave birth to Emperor Lu. [59] Not only was the turtle spirit known as enlightened, but the ninth generation was also called enlightened, so it can be seen that enlightenment is indeed a general title for the king of Shu). Regarding "enlightenment", the "Classic of Mountains and Seas and the Western Classic of Hai Nei" records that there is a god named "Enlightened God" on Kunlun Mountain, and its image is "a large tiger with nine heads, all of which face the east"; the "Three Classics of the Western Times" or "the body of the tiger and the nine tails, the face of the human face and the claws of the tiger", and the "Western Mountain Classic" also records that there is a god name "Lu Wu" on it, and its shape is similar to that of a tiger. Also "Mao Shi Zhao Nan Yi Yu": "Yi Yu (i.e. Lu Wu), Yi Beast Ye, White Tiger Black Text". It can be seen that "enlightened" is the white tiger, which is the same as the white tiger that Liu Jun has the intention of a tiger as a wizard and transforms into a white tiger after death.
Through the above analysis, we found that The Emperor and the Turtle Spirit have a striking cultural core similarity.
4. Summary
The kings of the Ba and Shu peoples were both wizards and political rulers. The dual identities of kings and wizards reinforce each other. The English scholar Fraser wrote of the wizard and king in The Golden Branch: "As far as witchcraft has become a public office and has affected the quality of primitive society, it tends to concentrate its management power in the hands of the most capable people. "In barbaric societies, there is another common type of practice that can be called 'public witchcraft,' namely witchcraft that is practised for the common good of the entire tribe. Wherever one sees such ceremonies in the public interest, it is clear that the shaman is no longer an individual performer of witchcraft, but to some extent a public servant. The formation of this bureaucratic class is of great significance in the history of human social politics and religious development. When the welfare of the tribe was considered dependent on the fulfillment of these witchcraft rituals, the shaman rose to a more influential and prestigious position, and could easily acquire the status and power of a chief or king. "The public wizard occupies a position of great influence, and if he is a prudent and capable man, he can climb the throne of the king or chief step by step." 【60】
When a sorcerer seizes the democratic power of a still tribal society and thus establishes an authoritarian state, he must consolidate this power through external expansionary wars. He often had to use the name of primitive religion or primitive faith to fight against external forces, and in the process, power was strengthened and new structures were formed in society. "As long as a tribe is no longer swayed by the timid, disparate Council of Elders but is guided by a single strong and decisive man, it becomes stronger than the neighboring tribes and enters a period of expansion. This, in the early stages of human history, was very conducive to social production and intellectual progress. [61] The myth of the turtle spirit shows that although its tribe began to "perish", it was resurrected as a powerful new force in the Chengdu Plain, and through the highly organized act of water control, it gradually expanded its power and controlled the actual rule of the Duyu Dynasty. In fact, Du Yuchao always saw it very clearly, "When it is February, the sub-rules birds are singing, so the Shu people are sad and the birds are also singing." It shows that the Shu people at that time knew that the Du Yu Dynasty monarch had reluctantly surrendered his power, and the Shu people greatly missed the old king, and implied the rejection of the new king. In addition, Emperor Lu of the Enlightened II continued to expand, "attacking Qin to Yong", thus further strengthening his military power.
The myth of the death of the White Tiger by The Emperor also shows that the Emperor was seen by the Ba people as the embodiment of the tiger, so he would only change back into a white tiger after his death. Since he was equal to the White Tiger as a wizard and at the same time a monarch, he clearly controlled both political and religious power. The purpose of controlling religious power can be achieved through the exclusive use of religious sacrifice rights. On this point, "Ba Shi drinks human blood with a tiger, and then uses a human shrine", this sentence is very clear, it is Ba Shi and not the conquered Fan, Shi, Xiang, and Zheng clans to "take the human temple", although here it is said that the white tiger transformed into the sacrifice of The Emperor. The reason why Babas can enjoy the right to sacrifice exclusively, in addition to the reasons for the King himself, is also related to the fact that the tiger was first used as a totem of Pasteur. The story of the five surnames and the red cave and the black cave, the Ba clan sacrifices a cave alone, it is likely that because its totem is different from the four surnames, and later through the competition between the four surnames and the four surnames, the four surnames are the same as the tiger totem, but this does not mean that the four surnames have the same right to sacrifice, just the same totem.
The Turtle Spirit Tribe used the enlightened divine beast as a symbol of the dynasty, and gradually developed into the god of the whole Shu people, further integrating the Shu society and transforming the local belief system. Before the middle and late Spring and Autumn Period, tiger pattern decoration or tiger pattern Bashu symbols were rarely seen on Shudi bronzes, and since then, there have been more and more such symbols, which is a true portrayal of changes in the belief system. Mr. Tong Enzheng pointed out: "In the process of the formation of the state, if a clan or family becomes the ruler of a political group, then the ancestors they worship may become the gods of the whole political group, or even the gods of the whole nation." [62] The formation and development of the White Tiger Totem of the Liaojun tribe is also the best illustration of this.
Notes: (Swipe up and down to view)
[1] Sichuan Institute of Cultural Relics and Archaeology: Guanghan Sanxingdui, Beijing: Cultural Relics Publishing House, 1999.
[2] (Han) Xu Shen, "Explanation of Characters in Speaking Texts", Beijing: Zhonghua Bookstore, 1963, p. 13.
[3] Wang Renxiang, "The Artistic Charm of the Ancient Shu People", People's Daily, April 17, 2021, 08th edition.
[4] Chengdu Institute of Cultural Relics and Archaeology: "Briefing on the Excavation of the Northeast Site of "Meiyuan" in Area I of Chengdu Jinsha Ruins", Chengdu Institute of Cultural Relics and Archaeology and Chengdu Cultural Relics and Archaeology Team, "Collection of Archaeological Excavation Data of Jinsha Ruins (I)", Beijing: Science Press, 2013, pp. 69-141.
[5] College of Arts and Literature, Northwest University: "Chenggu Baoshan- Excavation Report in 1998", Beijing: Cultural Relics Publishing House, 2002, p. 176.
[6] Wang Yutong: "A Piece of Copper Ge Unearthed from Jingmen", Cultural Relics, No. 1, 1963.
[7] Cao Wei, editor-in-chief: Bronzes Unearthed in Hanzhong Region, Chengdu: Sichuan Publishing Group Bashu Book Society, 2006.
[8] a. Archaeological Team of Qingjiang River Rock in Hubei Province: "Excavation of Xiangxin Stone Site in Qingjiang, Hubei Province", Cultural Relics, No. 9, 1995. b. Qingjiang River Rock Archaeological Team of Hubei Province, et al.: Qingjiang Archaeology, Beijing: Science Press, 2004, pp. 196-299.
[9] Chongqing Institute of Cultural Relics and Archaeology, Chongqing Center for the Protection of Cultural Heritage, Department of Archaeology, School of History and Culture, Sichuan University: Youyang Qingyuan, Beijing: Science Press, 2009, pp. 59-61.
【10】 "Sichuan Archaeology": "The Archaeology of Luojiaba Site in Xuanhan, Sichuan First Discovered Turtle Shell in the Warring States Period", Sichuan Archaeology WeChat public account, March 23, 2021.
[11] Fu Luowen, "Zhongba Oracle Bones: Divination Evidence in Early Salt Industry Sites", Li Shuicheng and Luo Tai, eds., Salt Industry Archaeology (Episode III), Beijing: Science Press, 2013, pp. 266-309.
[12] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 213.
[13] (Qing) Written by Wang Niansun, Zhong Yuxun Dian, Guangya Shuzheng, Beijing: Zhonghua Bookstore, 1983, p. 126.
[14] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, pp. 250, 251.
[15] (Han) Sima Qian, (Southern Dynasty) Pei Qiji, (Tang) Sima Zhen Index, (Tang) Zhang Shoujie Justice: "History", Beijing: Zhonghua Bookstore, 1999, pp. 73, 74.
[16] (Han) Wang Yi: "Chu Ci Zhang Sentence", Jingyin Wenyuange Siku Quanshu, vol. 1062, Taipei: The Commercial Press of Taiwan, 1986, p. 12.
[17] (Han) Song Zhen Notes, (Qing) Wang Moji, Zhou Zhiqing Dian School: Shiben, Jinan: Qilu Book Society, 1999, pp. 68, 69.
[18] Zhang Guangzhi, "Witchcraft and Witchcraft in the Shang Dynasty," China Bronze Age (II), Beijing: Sanlian Bookstore, 1990, p. 41.
[19] (Warring States) Qin Huiwen Wang: "Curse of Chu Wen", (Song) Zhang Qiao Notes "Gu Wen Yuan", vol. 1332, Taipei: Taiwan Commercial Press, 1986, p. 582.
[20] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 187.
[21] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 241.
[22] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 180.
[23] Dong Qixiang: A Preliminary Study on the Social Nature of Bashu, Dong Qixiang, Continuation of Bashi Xinkao, Chongqing: Chongqing Publishing House, 1993, pp. 165-183.
[24] (Song) Fan Ye, (Tang) Li Xian, et al., Notes: Book of the Later Han Dynasty, Beijing: Zhonghua Bookstore, 1999, p. 1919.
[25] Ma Changyi, "Ancient Mountains and Seas", Guilin: Guangxi Normal University Press, 2007, p. 718.
[26] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 206.
[27] The Bamboo Book Chronicle of the Four Libraries Series Tianyi Pavilion, p. 26.
[28] (Han) by Sang Qin, (Northern Wei) Li Daoyuan Notes, (Qing) Wang Xianqian Hexue: Notes on the Water Classics of Hexue, Beijing: Zhonghua Bookstore, 2009, p. 533.
[29] (Han) Sima Qian, (Southern Dynasty) Pei Qiji, (Tang) Sima Zhen Index, (Tang) Zhang Shoujie Justice: History, Beijing: Zhonghua Bookstore, 1999, pp. 1513, 1514.
[30] (Han) Sima Qian, (Southern Dynasty) Pei Qiji, (Tang) Sima Zhen Index, (Tang) Zhang Shoujie Justice: History, Beijing: Zhonghua Bookstore, 1999, p. 1934.
[31] Yang Ming and Bai Jiujiang: "Totem Legacy: The Tiger Worship of the Ba People and the TuJia Family", to be published.
[32] (Spring and Autumn) Zuo Qiu Ming Biography, (Jin) Du Pre-Notes, (Tang) Kong Yingda Justice: Spring and Autumn Left Transmission of Justice, Beijing: Peking University Press, 2000, pp. 701, 702.
[33] (Han) Yang Xiong, (Jin) Guo Pu's Note: "Interpretation of dialects of other countries in the Absolute Language of the Emissaries of Xuanxuan", Jingyin Wenyuange Siku Quanshu, vol. 221, Taipei: The Commercial Press of Taiwan, 1986, p. 332.
[34] (Qing) Written by Wang Niansun, Zhong Yuxun Dian, Guangya Shuzheng, Beijing: Zhonghua Bookstore, 1983, p. 383.
[35] (Han) written by Yang Xiong, Zhang Zhenze Proofreading Notes: Notes on Yang Xiong's Collection, Shanghai: Shanghai Ancient Books Publishing House, 1993, pp. 244, 245.
[36] (Song) Fan Ye, (Tang) Li Xian et al. Notes: Book of the Later Han Dynasty, vol. 86, "Southern Manchu Southwest Yi Lie Biography", Beijing: Zhonghua Bookstore, 1999, p. 1918.
[37] (Han) Wang Yi: "Chu Ci Zhang Sentence", Jingyin Wenyuange Siku Quanshu, vol. 1062, Taipei: The Commercial Press of Taiwan, 1986, p. 12.
[38] Wang Guowei: A History of Song and Yuan Opera, Shanghai: Shanghai Ancient Books Publishing House, 1998, p. 3.
[39] Levi Bryuer: Primitive Thinking, Beijing: The Commercial Press, 1995, pp. 378, 379.
[40] (Han) Song Zhengzhuo, (Qing) Wang Moji, Zhou Zhiqing Dian School: Shiben, Jinan: Qilu Book Society, 1999, p. 54.
[41] [English] by Fraser, translated by Xu Yuxin, Wang Peiji, and Zhang Zeshi: Jin Zhi, Beijing: China Folk Art Publishing House, 1987, p. 93.
[42] Liu Gangji, "On the Origins, Characteristics and Meaning of "White Tiger" in Pakistani Culture", Journal of Hubei University for Nationalities, No. 2, 1990.
[43] Yang Yanling, "Tujia Tiger, Eagle and Snake Totem Myth Kouluo", Journal of Enshi Institute of Education, No. 1, 1996.
[44] (Han) written by Yang Xiong, Zhang Zhenze Proofreading Notes: Notes on the Collection of Yang Xiong, Shanghai: Shanghai Ancient Books Publishing House, 1993, pp. 245, 246.
[45] Tong Enzheng: Ancient Bashu, Chongqing: Chongqing Publishing House, 1998, p. 78.
[46] Sun Hua, "The Examination of the Name of the Turtle Spirit: On the Relationship between the Turtle Spirit and the Shu Kaiming Clan", Sichuan Cultural Relics, No. 5, 1989.
[47] "Zuo Chuan Wen Gong Sixteen Years": "Chu was starving, and rong was cut down to its southwest, and as for Fushan, it was taught in Dalin. And cut it to the southeast, as for the yang mound, to invade the branches. The vulgar and handsome people are rebellious. The People of the Lu Dynasty gathered in the selection of Bai Pu and will cut Chu. Therefore, the north gate of Shen and Xi was not opened. The Chu people plotted to migrate to Hangao. Hagi: 'No. I can go, and Kou can go. It's not as good as cutting down. Fu Lu and Bai Pu said that I was hungry and could not teach, so I was also cut down. If I am out of the teacher, I will return in fear. Bai Pu will leave his house and will go his own way, who will have time to seek people? 'It is the teacher. There are five days in the tenth month, and Bai Pu is gone. Since the past, Zhen Liao has eaten together. Second to sentences. Let Lu Li invade Yong, and Yongfang City. The mediocre chase after them, and the prisoner raises the window. The three houses are easy, and it is said: "It is better to gather the masses of mediocre masters, and to restore the masters, and to rise up as a pawn, and to advance together." Uncle Shi said, "No." Gu was proud of him. He was proud of my anger, and then Keke, the first Jun, so he served Himiya. And when they met with it, all seven encounters were north, and only the cats, the catfish, and the fishmen were chased away. The mediocre people said: 'Chu is insufficient and the war is over. 'So no equipment. Chu Zi rode on the horse, and would teach Yu Linpin, divided into two teams, Zi Yue from Shixi, Zi Bei zi yu, to cut Yong. Thus extinguishing the mediocrity. The Qin and Ba people are from the Chu division, and the group is from the Chu Zi League. Thus extinguishing the mediocrity. See (Spring and Autumn) Zuo Qiu Ming Biography, (Jin) Du Preliminary Note, (Tang) Kong Yingda Justice: Spring and Autumn Left Transmission of Justice, Beijing: Peking University Press, 2000, pp. 649, 650.
[48] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 56.
[49] Translated by Fang Tao: The Classic of Mountains and Seas, Beijing: Zhonghua Bookstore, 2009, p. 161.
[50] Ma Changyi, "Ancient Mountains and Seas", Guilin: Guangxi Normal University Press, 2007, p. 675.
[51] Chengdu Municipal Cultural Relics Administration Office: "Warring States Tomb of Qingyang Community, Sandongqiao, Chengdu", Cultural Relics, No. 5, 1989.
[52] (Jin) Chang Xuan: Huayang Guozhi, Jinan: Qilu Book Society, 1998, p. 200.
[53] (Song) Fan Ye, (Tang) Li Xian, et al., Notes: Book of the Later Han Dynasty, Beijing: Zhonghua Bookstore, 1999, pp. 1300, 1301.
[54] (Han) Zheng Xuan's Note, (Tang) Kong YingdaShu: "Etiquette and Justice", Beijing: Peking University Press, p. 86.
[55] (Jin) Chang Xuan: Huayang Guozhi, Jinan: Qilu Book Society, 1998, p. 27.
[56] (Han) Ban Gu, (Tang) Yan Shigu Notes: Book of Han, vol. 28, "Geography Xia", Beijing: Zhonghua Bookstore, 1962, p. 1598.
[57] (Han) by Sang Qin, (Northern Wei) Li Daoyuan Notes, (Qing) Wang Xianqian Hexue: Notes on the Water Classics of Hexue, Beijing: Zhonghua Bookstore, 2009, p. 523.
[58] (Jin) Zhang Hua's Note: The Book of Poultry, Jingyin Wenyuange Siku Quanshu, vol. 847, Taipei: The Commercial Press of Taiwan, 1986, p. 57.
[59] (Jin) Chang Xuan: Huayang Guozhi, Jinan: Qilu Book Society, 1998, p. 27.
[60] [English] Fraser, Xu Yuxin, Wang Peiji, Zhang Zeshi translation: Jin Zhi, Beijing: China Folk Literature And Art Publishing House, 1987, pp. 70, 73, 93.
[61] [English] by Fraser, translated by Xu Yuxin, Wang Peiji, and Zhang Zeshi: Jin Zhi, Beijing: China Folk Art Publishing House, 1987, p. 73.
[62] Tong Enzheng, "Witchcraft, Witchcraft, Witchcraft Worship and Related Problems in Ancient China", Hunan Provincial Institute of Cultural Relics and Archaeology, ed., Proceedings of the Second Symposium on Prehistoric Culture in the Middle Reaches of the Yangtze River and the Second Symposium on Asian Civilizations, Changsha: Yuelu Book Society, 1996, p. 313.
Photo: Bai Jiujiang
Editor-in-charge: Dong Yongjia
Editor: Liu Wei
Review: Lin Bizhong
About author:Bai Jiujiang, a librarian of the Chongqing Institute of Cultural Relics and Archaeology.
Reprinted from: Chongqing Archaeology