Looking for the source of Shuikou, the dragon is in love.

Wood has its root, water has its source, and everything in the world has its source. We in China believe that "the dragon is the son and grandson" and "the descendant of the dragon", and naturally we have reasons to worship the dragon as a sacred thing recorded in the literature. Based on the story of the dragon mother in Pukou, Nanyue City, during the Zhou and Qin Dynasties, this paper discusses the special origin and complex between South China people and "dragon" through the analysis of historical documents.

First of all, explore the source of "Nanlong"

( 1)? What is "Nanlong"

The so-called "South Dragon" refers to the legendary dragon in southern China, which is relative to the legendary dragon in northern China. In today's China, the image of "dragon" is basically the same everywhere. It is an image of a beast with antlers, camel heads, snake bodies, turtle eyes, fish scales, Tiger Claw, talons, ox ears and lizard legs. This dragon image originally originated in the Central Plains, such as Puyang City, Henan Province, and has the totem culture of "China's Yilong" more than 6,000 years ago. Later, with the continuous expansion of China's cultural circle, this dragon image was produced. According to the author's textual research, the dragon image in the south of ancient China is different from that in the Central Plains. The dragon mentioned in the south of ancient China is actually a crocodile. The Western Han Dynasty's "Huai Nan Zi Yuan Dao Xun" contains: "The south of nine doubts, the land is less and the water is more, so the people have tattoos, like forest worms." The Tang Dynasty's "Historical Records of Justice" contains: "Luo said that he crossed his toes, and he said that he was in Qin, and his tattoo was broken to avoid dragons." That is to say, in ancient South Vietnam, Vietnamese "had less land and more water", and many things in life were related to water, and there were "worms" and "dragons" in the water that could hurt people, so the Vietnamese cut off their hair and covered their tattoos with the image of "dragons", just like dragons in the water. "Lin Chong" and "Dragon" here refer to creatures like ancient crocodiles. Because most of these creatures lurk in the water and rarely hurt people on land, Vietnamese who often wade in the water simply tattoo their image on their bodies, just like their sons, in order to win their favor and seek not to be hurt by them. In ancient times, Yue people were far away from dragons and thought they were "dragons", which has been circulating in ancient southern areas and evolved with time. After the Qin Dynasty unified South Vietnam, the psychology of the Vietnamese people was influenced by the dragon totem culture from the Central Plains and began to undergo qualitative changes. The Vietnamese people gradually fell in love with the dragon and were proud of it, which was later the people of South China.

(2) Who is the "Dragon Mother"

The so-called "dragon mother" refers to the old mother who keeps dragons. "Dragon Mother" is not only the first person to raise dragons in the south of ancient China, but also the cultural symbol of the Yue people in the south of ancient China. The earliest document that recorded the "dragon mother" in history was the "Guangzhou Ji" in the Jin Dynasty: "Pukou has a mother, and the dragon is raised in the west of the city, and the tail is broken. Because people call dragons, people will see them when they see them, and the soil will enrich the people. " Secondly, the National Records of South Vietnam: "Once upon a time, there were Wen's family and people who lived in the Changjian River and made money by fishing. Suddenly I met an egg the size of a bucket by the water, so I returned it and put it in a container. 10 days later, something more than a foot long like a palace guard came out of the egg because it was left behind. A little more than five feet, you can fish in the water, with more than ten heads a day. A little longer than two feet, you will get more fish. In the constant fluctuation, it lingers back to the side. After the fish was cured, it broke its tail by mistake and swam away. A few years or so. Seeing its bright color, he said, "Is the dragon back now?" Because of the hovering game, I am as docile as ever. Hearing this, Qin Shihuang said,' This dragon son is also caused by my virtue.' Let the messenger hire him with Xuanzang's courtesy. Love soil, don't like, to Shixing River, to Duan Xi more than 1000 miles, the dragon needs to lead the boat back, not more than dusk to our place. On the count of four, the messenger stopped in fear, and the pawn could not call. In Jiangyin, the dragon son often reaches the grave with big waves, turning the waves into sand and forming a grave. People call it tail-digging dragon. Today, people dig the tail for the boat and the dragon, that is, this is also. According to legend, she lives in Pukou, west of the city. One day, she picked up an egg by the water and took it home. One day, a foreign body like a "palace keeper" broke through the egg. When she grows up, she can fish for Mo Wen. One day, the foreign body was accidentally cut by Mo Wen, so she swam in the water. In this way, Wen Wei and the dragon lived together again. Because Wen Wei and the dragon have deep feelings like mother and son, Wen Wei is honored as the "Dragon Mother", which is also the earliest version of the legend of Nanlong and Dragon Mother in ancient China. The "guarding the palace" in the literature is what we commonly call gecko, quadruped snake and salt snake, which is a kind of lizard. The dome found in literary Yunwenqi gave birth to "one thing is like guarding the palace" and was later called "dragon son" by Wen Qi, which also shows that the image of the dragon mother Wenqi in literature has changed from the original "south"

(3) The Legend of the Dragon

The legend of dragon mother in Pukou, west of the city, is unique in the series of legends of the harmonious coexistence of China people and dragons, and has written a legend in the history of the coexistence of man and nature. First of all, the legend originated from a special geographical location. It originated in South Vietnam during the Zhou and Qin Dynasties. It is a local legend in South China, not a foreign legend, and it has the nature of developing South Vietnamese culture. Since then, people in South China have claimed to be "descendants of the dragon" and "descendants of the dragon". Secondly, the time of legend is sensitive and special. The whole dragon mother series of legends has gone through the disintegration process from the weekend to the unification of the Spring and Autumn Period in Qin Dynasty. Its profound significance lies in the fact that the legend of dragon mother moved from local to central, and there was a unified god in the era of unified. Therefore, the Dragon Mother is the god of folk beliefs after the reunification of the Qin Dynasty, and it has also become such a special cultural symbol that South Vietnam has moved from chaos to unity and from ignorance to civilization. Finally, this legend fully demonstrates the ethical and humanitarian spirit. It is different from the dragon legends such as "criticizing Long Lin" and "Ye Gong loves dragons", which play with people and dragons. The most unpretentious deeds, such as the kindness of the dragon mother and the kindness of the dragon son, show the spirit of benevolence, filial piety and vulgarity. The legend of Dragon Mother in South Vietnam, like the legend of Three Emperors and Five Emperors in the Central Plains, can establish a region.

Second, analyze the source of dragon mother culture.

(1) The hometown of Dragon Mother

Historical documents such as Guangzhou Ji and Nanyue Zhi record that the dragon mother is named "Pukou in the west of the city" and "Duan Xi", which shows that these two recorded places are the hometown of the dragon mother and the birthplace of the earliest version of the dragon legend in southern China. In fact, the "west of the city" recorded in the literature is the name of a river, which refers to the precipitation river in Yunfu City, Guangdong Province today, and the "Pukou in the west of the city" refers to the outlet of the precipitation river and the name of the area where the precipitation river meets the Xijiang River. "Duan Xi" refers to Duan Xi County, which was established in the Western Han Dynasty. The jurisdiction of this county includes most of western Guangdong today, and the Chengxi River Basin was within the jurisdiction of Duan Xi County at that time, so the documents of the Southern Dynasties are also called Longmu Duan Xi people. The Book of the Old Tang Dynasty in the late Jin Dynasty reads: "The capital is the West County of the Han Dynasty. Dongbaibu has the west of the city, also known as Zero Creek, which is also the Longxi River. " "Xiaotong Temple" in Yuan Dynasty contains: "The villagers are buried in the left side of the river when they die." Ming Jiajing's "Deqing County Chronicle" states: "(Zhou Dong) is 80 miles away from Lingxi, which is famous in the west of the city. It originated in Xinxing County, and flows for more than 100 miles in the north, and enters the river through the Confucian Forest and Fulu Erli. There is a stone cliff at the mouth of the sea, more than ten feet high. When water flows down from above, the potential drops, so it is also called precipitation. In ancient times, those who were warm lived in Shuikou, and those who were not had ghosts and gods, so they worshipped them. So, Kprusoian heard the bells and drums on the mountain next to Yunlong and took the leftover fruit to eat. " He also said, "There is Kprusoian, and the state is out of the west." Ming Jiajing's "Guangdong Tongzhi" contains: "Why does the water of success have a mother-in-law in Pukou, west of the city, raising dragons and having her tail cut off? Because people call dragons, when people see them, the soil will become fertile and beneficial. It's the canal Lord of Guyuecheng County, Lingxi, with a cliff in its mouth and a height of more than ten feet. Water flows down from above, like a peak. & lt state annals > mistook Pu for Wen. Chen Xianzhang's poem:' The mountain is surrounded by buildings, and the river is flat. The ship sailed at dawn, and the clouds cleared in winter. Drum to the center of the river, if the stone corner is horizontal. After Yuecheng's song, I have nothing to laugh about. Qing Qianlong's Dong 'an County Chronicle says, "Qingqi Mountain is 60 miles northeast of the city, with banners covering the sun. Now, the dragon mother lives in Cheng, which is her land. After that, I moved to Miaoyue City as Jingshan. The forest is dense, and there are tame three-legged deer in it. The official ship has arrived, so we should sing first. Kangxi was four years old, hungry, and villagers went to the temple to ask for mountain relief. If they agree, they will naturally find each other and become floating clouds. " According to the complete literature records of the past dynasties, it can be accurately identified that the hometown of Wen Wei, the dragon mother —— Precipitation Village, Duyang Town, Yun 'an District, Yunfu City, Guangdong Province, is undoubtedly the place where the dragon mother lived all her life and also the place where the dragon mother died and was buried. This is the source of dragon mother legend and dragon mother culture in Zhou and Qin Dynasties.

(2) the dragon mother's life experience

The historical documents about Long Mu Wen Wei did not mention her life experience, even if it was mentioned occasionally, it would mean that she could not take the exam first. In the literature, the dragon mother is generally called Pumu, Wen Wei, Wengui and Long Mu, indicating that the dragon mother appeared as an elderly widow, especially Zhou. However, according to the different names of dragon mother in historical documents, later generations infer different surnames of dragon mother, such as "Pumu" in Guangzhou Ji and "Deqing County Ji" by Ming Jiajing. In the Annals of Nanyue, it is inferred that the dragon mother is Wen's surname (such as Ming Jiajing's Annals of Guangdong). The author thinks that "Pumu" may just be the name of an old woman who lives in a river full of cattails, while ""is the name of an old woman named Wen. Of course, these names are descriptions of later literary works, which are not necessarily accurate, or the dragon mother in history has no surname. In addition, in many documents of later generations, the record of the dragon mother's life experience has been enriched and perfected in various forms, such as taking the dragon mother as a widow and a weaver girl. These are nothing more than the speculation of future generations on the cultural symbol and historical figure image of the dragon mother; For example, the Mazulin family in Meizhou, Fujian, from the initial image of "witch" to the later image of "seasonal maid" and finally to the image of "heavenly daughter", these are just various descriptions and fantasies of ancestors by future generations.

(3) The remains of the dragon mother

Dragon Mother Culture refers to the sum of material wealth and spiritual wealth created by the legend of Dragon Mother in the historical development of human society, including the sub-ecological legend of Dragon Mother, the memorial place of Dragon Mother, the beliefs and customs of Dragon Mother and so on. As the origin of Dragon Mother Culture, Duyang Town Precipitation Village has the above-mentioned cultural remains. In the ecological legend of dragon and mother, there are legends of dragon mother reindeer, dragon mother water control, dragon mother diving cattle, dragon mother goldfish, dragon mother eight immortals, dragon mother bathing dragon cave, dragon mother crossing the iron field and so on in Precipitation Village. As for the memorial site of Dragon Mother, there are Chengxi Ancestral Hall, Dragon Mother Tomb, Chengxi River, Qingqi Mountain, Longji Mountain and other places in Precipitation Village. In terms of dragon mother's belief and customs, there have been customs such as dragon mother's birthday, dragon son's birthday and dragon boat race in Precipitation Village. These cultures, which are closely related to the legend of Dragon Mother, have distinct local and national characteristics. They first originated in the precipitation area, and then spread to the whole Lingnan area and even overseas through the Xijiang waterway, which had different influences in different regions, thus forming a huge dragon mother cultural circle.

Third, explore the source of dragon mother belief.

(A) the similarities and differences of totems

In the final analysis, the dragon mother belief is a kind of belief that "mother depends on her son and mother respects her son". This belief not only emphasizes that the dragon mother is the main god and the dragon son is the secondary god, but also emphasizes that the dragon mother's position and strength come from the dragon son she raised, so the dragon mother belief itself contains the shadow of ancient dragon totem worship. Speaking of ancient dragon totems, they are divided into Buddhist dragon gods, ordinary dragons, water purification dragons and flood dragons.

1. Buddhist dragon god: As the name implies, this kind of dragon is the dragon god in Buddhist classics. This kind of dragon does not have a high position in Buddhism, but generally appears as the most brave and powerful protector among the arhats, so there are such sayings as "Eight Dragons", "Eight Dragons", "Bathing Buddha in Kowloon" and "Dragon Elephant". This dragon god is generally a Buddha.

2. Ordinary dragon: This kind of dragon is generally a legendary creature, living in rivers, seas, lakes and streams. Undoubtedly, this creature, like other creatures, has no extraordinary ability and divine power, and occasionally brings disasters to the human world, so it is often conquered by powerful people with high human powers. For example, according to folklore, the sixth ancestor of Zen took away the dragon in Nanhua Temple in Shaoguan, and brought the dragon girl back to the emerging Longshan Hot Spring, and Bao Zheng, the magistrate of Duanzhou, took away the dragon by the Dragon River.

3. Pure water dragon: This kind of dragon is a simple water dragon god, generally the legendary water god in various waters, such as the Four Seas Dragon King, the Jinghe Dragon King and the Well Dragon King. This kind of dragon generally has a relatively standardized religious establishment, which has aroused the belief in a certain area, but this belief has little influence and can only play a role in a small scope.

4. Water-driven dragon: This kind of dragon is a water dragon god in a broad sense, with the shadow of a god beast, various functions of praying for rain and praying for disaster relief, and its own divine power will not be limited to one area, but can haunt anywhere, so this kind of dragon can exert great influence on a large scale and form a huge circle of belief.

Among the above four dragon totems, the dragon totem worshipped by Shuiyu Village belongs to the last one. This totem worship, coupled with the sacred aura of the legend of the dragon mother, naturally produced a unique belief in the dragon mother and formed a huge circle of belief in the dragon mother. In the early 1980s, a Han Dynasty tomb was excavated in Liuhe Village, not far from the precipitation village. There is an obvious phenomenon of dragon totem worship in the funerary objects unearthed in the tomb, which shows that the dragon totem belief in Duyang area has been formed since Qin and Han Dynasties, which is closely related to the legend of dragon mother in Zhou and Qin Dynasties.

(2) Dragon Mother belief custom

The custom of dragon mother belief originated in the Qin and Han dynasties, and it has been enriched and perfected for more than two thousand years since then. During the "Dragon Mother's Birthday" on the seventh day of May and the 13th day of August and the "Dragon Son's Birthday" on the 21st day of July in the lunar calendar, the faithful men and women in Xijiang Valley will come to the ancestral temple in the west of the city to celebrate their birthdays in various ways, such as burning incense, dancing lions and dragons, opening an altar, offering tea and fruits to gods, holding sacred parades, singing sacred songs, performing sacred dramas and celebrating their birthdays. Two "Dragon Mother Birthdays" and one "Dragon Son Birthday" are collectively called "Three Birthdays in the West of the City" by Shanxin. During the "Sansheng" period, there were a sea of people inside and outside the Chenghuang Temple, and there were many folk activities. Even ships on the Xijiang waterway will set off firecrackers when they pass through the river in front of the Chenghuang Temple, which shows the influence of the dragon mother belief on Lingnan society. The custom of dragon mother belief is like an intangible cultural heritage of Yunfu, and it is a cultural business card of Yunfu. Lingnan culture is more colorful because of its inheritance.

(3) the distribution of beliefs

The origin of dragon mother belief is Shuiyu Village, Duyang Town. In the more than 2,000 years after the death of Dragon Mother, the belief in Dragon Mother has already spread in China, and it has taken root and sprouted in other places far away from precipitation. Dragon Mother belief is a kind of water god belief, so this belief is mostly distributed in water towns, such as Nanning, Wuzhou, Zhaoqing, Foshan, Zhongshan, Guangzhou, Hong Kong and other cities in the Xijiang River Basin. Most of them have dragon mother temples, and there are legends about the dragon mother in the local area, and most of these legends are related to water, which is the concrete embodiment of the dragon mother's belief in water god. In Yunfu, the hometown of dragon mothers, there are also dense dragon mother beliefs, such as Tiechang Dragon Mother Temple, Yunwushan Dragon Mother Temple, Mawangtang Dragon Mother Temple, Chungangshan Dragon Mother Temple, Tonggang Dragon Mother Temple, Rencun Dragon Mother Temple, Wanzhong Dragon Mother Temple, Beiqu Dragon Mother Temple, Shalang Dragon Mother Phoenix Temple, Liudu Baima Temple, Liantan Zhanggong Temple and so on. In addition, the dragon mother belief also went northward by land, such as the Dragon Mother Temple in Fuxi, Shaoguan and the Changshan Temple in Xinyu. Both of these temples were built in the Tang Dynasty, and they are the earliest known locations of dragon mother belief, which made special contributions to the spread of dragon mother culture. All of the above are places where the belief in the Dragon Mother has spread. They are the cultural origin of Precipitation Village in Fengyang Town and the ancestral temple in the west of Fengshui City.

Fourth, explore the source of dragon mother research.

(a) retroactively

The study of the legend of dragon mother probably began with modern Rong Zhaozu. In the following decades, many folk experts and scholars also joined the research on the legend of the Dragon Mother. They studied the historical documents about the legend of the dragon mother and reached relevant conclusions, so a large number of articles about the legend of the dragon mother appeared. However, the materials studied by most experts and scholars have their own defects, but they regard them as orthodox documents, and finally come to the conclusion that the dragon mother is from Guangxi and the dragon mother is the female leader of Baiyue in pre-Qin. In my opinion, these conclusions are immature and absurd. In the literature of Dragon Mother Legend, the Records of Guangzhou in Jin Dynasty and Nanyue in Southern Dynasty are orthodox, the Records of Old Tang Dynasty and Taiping Universe in Song Dynasty are authoritative, and the Records of Deqing Prefecture in Ming Jiajing and the Records of Guangdong in Ming Jiajing are objective. To sum up, Records of Guangzhou, Records of Old Tang Dynasty, Records of Deqing Prefecture and Records of Guangdong and Guangxi all clearly recorded that the Dragon Mother was born (i.e. precipitation), while Records of Nanyue recorded that the Dragon Mother was buried in Jiangyin, south of Xijiang River, after her death. Because it is cloudy in the south of Xijiang River, it is also called Taiping Universe Record and Nanyue Record. It can be confirmed that in a large number of historical documents about the legend of Dragon Mother, the birthplace, living place and burial place of Dragon Mother are located in Pukou, west of the middle reaches of Xijiang River. All statements to the contrary are myths fabricated and misinterpreted by some scholars after the Song and Ming Dynasties.

(B) the theory of different sounds and noises

Since the Song and Ming Dynasties, there has been a fallacy that the dragon mother was born in Guangxi and grew up in Deqing and Yuecheng, which is different from the traditional literature. For this fallacy and its absurdity, the author has explained it in detail in the previous article "The Original Story of the Dragon Mother", so I won't repeat it here, but what I want to explain is "The Dragon Mother in Yuecheng". Or people who know something about the legend of the Dragon Mother have heard of the "Dragon Mother in Yuecheng", thus mistakenly thinking that the Dragon Mother is from Yuecheng Town, Deqing County, Zhaoqing City today, but this is actually wrong. In the Tang and Song Dynasties, there was a saying that the dragon mother lived in a "Yuecheng", but this "Yuecheng" was not another one. The "Yuecheng" mentioned by the ancients refers to the city named after "Yuecheng", not the Yuecheng town that people think today. Ancient precipitation areas are also under the jurisdiction of Yuecheng. "Yuecheng Temple" in Tang Dynasty reads: "Old Wen is also a native of Yuecheng. Yuecheng is the city of Yueyi in the southern Qin Dynasty, known as the Dragon Mother. " It can be seen that there was a city of "Yuecheng" in the Qin Dynasty, and the dragon mother belonged to "Yuecheng"; After Liu and Song Dynasties, Lecheng County and Yuecheng County were successively established in Xijiang River Basin. At that time, the county's jurisdiction was large and small, with south and north. At first, the county was ruled in today's Gaoyao District. For a time, Yuecheng County's jurisdiction did not include Yuecheng Town in Deqing County. It can be seen that Yuecheng County at that time was not limited to Jin Yue Town. After the Tang Dynasty, the jurisdiction of Yuecheng County also included today's precipitation area, so the Tang and Song Dynasties. During Chenghua period of Ming Dynasty, Chen Xianzhang, a Lingnan scholar, went boating on the Xijiang River outside Pukou in the west of the city, and wrote a poem "Crossing the West of the City". There is a sentence in the poem "After crossing the west of the city, I was speechless and laughed". Ming Jiajing's "Guangdong Tongzhi" recorded the situation of the West River like this: "The river flows out in the west of the city, so Pukou has a mother-in-law, and the west of the city has a dragon and a broken tail. Because people call dragons, when people see them, the soil will become fertile and beneficial. It's the canal Lord of Guyuecheng County, Lingxi, with a cliff in its mouth and a height of more than ten feet. Water flows down from above, like a peak. & lt state annals > mistook Pu for Wen. Chen Xianzhang's poem:' The mountain is surrounded by buildings, and the river is flat. The ship sailed at dawn, and the clouds cleared in winter. Drum to the center of the river, if the stone corner is horizontal. After Yuecheng's song, I have nothing to laugh at. "Guangdong Tongzhi" is recorded as "the water channel of Guyuecheng County", which means that this place belongs to Guyuecheng County. The Map of Yuanhe County in the Tang Dynasty reads: "West River, 100 steps east to (Yuecheng) County. "Although this document did not indicate where Yuecheng County was under jurisdiction at that time, or the positioning was wrong, it still shows that the west of the city was under the jurisdiction of Yuecheng County. The book "Diseases of the World's Countries" in the late Ming and early Qing Dynasties contains: "The precipitation port is 75 miles east of the state, and the north bank is near the river. "In fact, the location of the precipitation outlet belongs to Jin Kang Township in the Ming Dynasty, but this document still records that the precipitation outlet is located in Yuecheng Town, which means that this place once belonged to Yuecheng in history, just like Qingqi Mountain in Dong 'an County recorded in Time Guangdong Newspeak belongs to Deqing State. Until the Qing Dynasty, when Deqing officially revised the Records of Deqing Prefecture, the Shui Pi River (Precipitation River) in Dong 'an County on the south bank of Xijiang River was still depicted in Tongzhou Map, and the words "Shui Pi is the west of the city" were marked. Therefore, it can be determined that the precipitation river, that is, the west of the city, once belonged to Yuecheng County, so the saying of "Dragon Mother of Yuecheng" is actually a product of history.

(3) Research enlightenment

As the origin of dragon mother culture, Precipitation Village is often ignored by scholars who study dragon mother culture, which is undoubtedly the sorrow of dragon mother culture research. The earliest scholar who paid attention to and studied the Dragon Mother Culture in Precipitation Village should be Dr. Wen Li from Sun Yat-sen University. In 2005, Dr. Li inspected the Dragon Mother Culture in Sedimentation Village, and then wrote in his paper "People Flow in Xijiang Valley and Dragon Mother Myth": "There is an old site on the bank of Xijiang River, which is called' Chengxi Temple' by the locals. When I was led by the village chief in 2005, I saw a censer on the foundation. A local 80-year-old man surnamed Bin said that the' Chengxi Niangniang' enshrined in Chengxi Temple is the sister of the Dragon Mother. " Unfortunately, however, Dr. Li didn't find that Precipitation Village was the origin of Dragon Mother Culture, but studied it as an accessory of Dragon Mother Culture in Yuecheng Town. Of course, he did not compare the time of dragon mother culture between the two places in his paper, nor did he identify Yuecheng Town as the origin of dragon mother culture. Since then, many scholars have begun to join the team to study the dragon mother culture in the precipitation village, but most of them still can't get rid of the shadow of the old argument, and still study and draw conclusions about the fallacy of Local Records of the Qing Dynasty. The final result is far from the real dragon mother culture. In my opinion, the study of any kind of culture must adhere to the academic spirit of rooting out the root causes, removing the false from the true, keeping a long-term vision, being broad-minded, taking history as the basis and not relying on people, not knowing that the predecessors made mistakes but still making mistakes in their predecessors' mistakes, and facing all historical problems with a correct view of history. Only in this way can the conclusion be valuable and meaningful.

Conclusion: Xijiang River is a river full of maternal love. There is a legend in Beipanjiang Valley of Guizhou Province in the upper reaches of Xijiang River that the mother who escaped from the water raised the bamboo king. In the west valley of Guangdong Province in the middle reaches of Xijiang River, there is a legend that the dragon mother keeps digging dragons. Both "Bamboo King" and "Tail-digging Dragon" are "Jiang Liuer" without parents. They are humanized after being raised by human mothers and have done many good things for the world. The story of "Love between Man and Dragon" staged in Pukou, west of the city more than 2,000 years ago has become an unforgettable topic for people in South China for more than 2,000 years. Through generations, it gradually became a popular legend and formed a unique dragon mother cultural circle. The birth of the legend of the Dragon Mother has successfully eliminated the cultural barrier between the North and the South, resulting in a special origin and complex between South China people and the "dragon", and at the same time, it has made South China people proud of calling themselves "dragon sons and grandchildren" and "descendants of the dragon".