Xi Tuo Wang Jie Appendix

The myth of oviparous induction is the most complete and vivid part of Korean mythology. The more famous myths are Weiqi Jiuduan Myth, Park He Ju Myth, King Jin Shoulu Myth, Tuo Myth and Jin Kunzhi Myth. Koguryo myth is a story about the birth and founding of Koguryo, the ancestor of Koguryo. According to legend, Zhu Meng's father, Xie Mushu, was the son of the Emperor of Heaven. He married Liu Hua, Hebo and the daughter of the Dragon King. Hebo blamed Liu Hua for not being followed by the media, so she was demoted to Youshui. He was rescued by Fuyu Frog King of Dongfu, who was confined in the palace. She laid eggs in the sun. Zhu Meng was hatched from his egg, and he was very clever since he was a child. At the age of seven, he could make his own bows and arrows, and he hit every shot. The seven kings of the golden frog tried to kill him because of his talent. Mother Liu Hua has noticed this, and suggested that Zhu Meng run away quickly. Zhu Meng bid farewell to his mother and went to Jishenggu Town on the other side of Zumuchuan to establish Koguryo. This myth deified Zhu Meng as the son of the Emperor of Heaven and the grandson of Long Gong, and was induced by sunlight to give birth to a cow from an inner egg. The myths of Park He Ju, Jie Tuo and Blonde Branch respectively narrate the birth and founding of the three kings of Silla in ancient times. According to the myth of Park He Ju's history, when six chiefs from the southeast of the Korean Peninsula gathered together to establish a country and a monarch, they saw a white horse bowing beside Luo Jing at the foot of Yangshan Mountain, and found a purple egg on the land, and cut it open to get a boy named He Jushi. On the same day, there was a chicken dragon by the well of Kuiying in Shaliang, and the girl on the left was called Kuiying. Six chiefs supported two saints, the man was the king and the woman was the queen. The country name is Jilin country, and later generations decided Silla as the country name. Because the king laid eggs, and eggs were like water scoops, he took Park as his surname and called Park He Ju the ancestor of Silla. King Jietuo is the fourth king of Silla. The story says that after she got rid of her mother as King Donovan, she got pregnant after marriage, and it took more than seven years to give birth to a big egg. The king thought it was unlucky to lay an egg, so he had to abandon it. The queen couldn't bear to wrap her eggs in silk and put them in the cupboard, floating on the sea and letting them be; When drifting to Pukou, Azhen, Chen Han, an old mother by the sea pulled it to the shore with a rope. When she opened the cupboard, she found a handsome and intelligent child. When a cupboard was drifting on the sea, a magpie came to guard it, so he took his surname as the past, and because he was born after unlocking the cupboard, he was also named Toje. King Nan Jie, seeing Xi Jie Jie Xian Zhi, recruited him as his son-in-law and passed on the throne to him. Jin Xunzhi is the sixth ancestor of Zou Weini, the thirteenth king of Silla. About his birth, there are fairy tales similar to the birth of He Ju Park. -There are ziyun hanging in the sky on the sun tree, and there is a golden box hanging on the branch. There is a white chicken crowing under the tree. When you open the box, you can see a boy lying inside, because he was born in a golden box. That's why it's called the blonde branch. His six generations of grandchildren are all Zou's throne in Luozhou. The birth of these three Silla kings has one thing in common, that is, they were born from eggs and ordered by heaven. Mythical white horse, magpie, white chicken, etc. They all appeared as messengers of the Emperor of Heaven. The story of King Jin Shoulu, the ancestor of Gaya Kingdom, is also a famous oviparous myth. According to the story, nine chiefs in Gukaye area sang hymns at the foot of Turtle Peak, rejoicing and welcoming the golden box that came during the day. Open the golden box-look, there are six golden eggs as round as the sun. Six eggs turned into extraordinary-looking boys, and the first one that emerged from the eggs was called Toulou. Jin Shoulu founded Grand Prix, also known as Jiafu Kingdom. Yesterday, King Tuojie came here to compete with King Jin Shoulu. King Jin Shoulu charmed him and drove him out of Kaya's territory. Later, on Wangshan Island, Princess Ayutthaya was greeted as the queen. Generally speaking, the above-mentioned oviparous myth does not directly explain the origin of human beings, but indirectly shows that the leader of a clan fell from the sky and was entrusted with life. These eggs are as round as the sun and shine like the sun, and they are all protected by winged angels such as Tianma, Baiji dolphin and magpie, which reflects the worship of Korean ancestors to gods and sun gods. In Korean oviparous mythology, fathers are all from heaven and mothers are all from water. For example, Zhu Meng's father Xie Mushu is the son of the Emperor of Heaven, and his mother Liu Hua is the daughter of the Dragon King Hebo. Parker He Ju fell from the sky, and the Queen of France and England was born by Geelong at the well. Another example is that the king of Jin Shoulu fell from the sky and the queen floated from the white sea. Father is the son of heaven, and mother can't live without rivers, wells and seawater. Undoubtedly, on the one hand, these myths are birds, frogs, turtles and other reptiles hatched from birds' eggs observed by the Korean people in hunting production practice, and inspired by this natural phenomenon, it is inferred that their ancestors and other natural objects, even imaginary gods, must have come out of eggs, which is more in line with the thinking maintenance point of primitive humans. These myths are similar to the oviparous myths circulating in the Central Plains of ancient China, such as the story that Judy swallowed the egg of a mysterious bird and gave birth to a contract.

There is also a creation myth of heaven and earth similar to Pangu of Han nationality in Korean mythology. There is such a passage in Genesis, a traditional narrative witch song of Korean nationality: There was no one in the beginning, there was chaos in the world, and there were two suns and two moons hanging in the sky. Since the appearance of Pangu, heaven and earth have been separated. Taking Yang Qing as the sky and cloudy days as the ground, four copper pillars have been erected to support the ground, leaving only one sun and two moons in the sky, and the other sun and one moon are used to make Southern Dou, Beidou and constellation, respectively, to fill the sky, and then make fire to find water to create men and women respectively. At this time, suddenly, from that dark and humid place, a timely man came out to manage the world. From then on, all the evils in the world began to breed and spread. These divine songs reflected in narrative witch songs, on the one hand, create superhuman deified heroes, on the other hand, they are mixed with primitive religions such as witchcraft etiquette, showing a negative tendency to pray for nature. In the myth of the Korean world, there are stories that explain the origin of the earth, mountains and rivers and islands. There is a myth about an island built by an old woman: Sigh used a skirt to pick soil from one mountain to another, transported it to the sea, and built Jeju Island. The clods she scattered turned into peaks and hills of all sizes on the island. The old woman is huge, and her body can cover the whole island of Jizhou. Her head rests on Hanna Mountain, and her feet and hands can directly reach into the sea to tread water and play. The old woman promised the local people that if people made her a big skirt, she would use her legs to build a bridge between the island and the land. But people always * * * to gather together ninety-nine pieces of satin, and only one pair of her underwear can be made, so the giant refused to finish the project. Another myth about the giant old man who built mountains and rivers said that he was exiled to a foreign country because he was too tall, and his figure competed for hundreds of miles, which hindered farming. During the long journey, the old man ate a lot of soil and drank a lot of sea water, and as a result, he had diarrhea and could not walk. The soil and seawater he excreted became mountains and rivers such as Changbai Mountain, Yalu River and Tumen River. These mythical giant gods are no longer supreme gods, but the image of a class that is in an equal bargaining or driven position with human beings, reflecting people's labor production consciousness in the farming era.

The flood myth of Korean nationality is also very national. There are two kinds of flood myths in Korea: one is that brother and sister get married and reproduce; One is the combination of different parts to reproduce. The myth of brother and sister marriage says: in ancient times, when there was a flood, the land became an ocean, and countless people were drowned by the flood. Only a brother and sister were lucky enough to catch a piece of wood and drift to the top of Baitou Mountain, only to survive death; When the flood receded, the two brothers and sisters went to earth again, leaving only the two of them. Brother and sister are worried that mankind will become extinct if this continues, but the marriage between brother and sister is not allowed by human relations. They couldn't think of a good way, so they agreed to run to the top of two opposing mountains, grind the rolling stones at the same time, and then pray to heaven. At this time, a purple smoke came from the pine forest, and the male plate and the mother plate just rolled down the hill together. Brother and sister understand that this is providence and get married. Since then, human beings have multiplied again. This flood myth is somewhat similar to the myth of "girls and brothers make men smoke" compiled by Li Rong in Tang Dynasty. The marriage myth of Korean brothers and sisters mainly takes the form of divination, with rolling stones grinding and burning pine leaves as the main plot to decide to get married, which reflects some phenomena of blood marriage in ancient society. But the marriage between brother and sister here is inevitably forced, suggesting that marriage between brother and sister will be impossible without the flood destroying others. It reveals the negative psychology of ancient human beings towards consanguineous marriage. The main point of the cross-surname marriage myth is that in ancient times, a fairy landed on an ancient wood, and the fairy was pregnant with the wooden god and gave birth to a man named Mu Luling. In the event of a catastrophic flood, Mu Daoling rode down the river on the back of an ancient tree (that is, his father) and saved ants, mosquitoes and a teenager of the same age along the way. They drifted to an island in the sea together and found a cabin. There lived an old man with white hair and her two daughters. One was her own daughter and the other was her adopted daughter. After the flood receded, there were only two pairs of boys and girls left in the world. Sigh intends to let them engage in slave labor at home and get married after a period of time, so as to breed endangered human beings. But both teenagers wanted to marry her own daughter, so the rescued teenager deliberately hurt the wooden road. However, with the help of the rescued ant colony and mosquitoes, Woodrow successfully overcame all kinds of difficulties and finally married the old woman's own daughter. The ungrateful boy betrayed Mu Ling and had no choice but to marry her adopted daughter. Since then, these two couples have become the ancestors of mankind. Is this flood myth a reflection of off-ethnic pairing marriage and ancient servility? The idea of equality. The interpersonal relationship here is very similar to that of bodhisattvas, snakes, foxes, humans and turtles in the Korean Tripitaka. These myths describe the development from the concept of consanguineous marriage to the concept of unrelated marriage, leaving the earliest trajectory of human ancestors to civilization for future generations.

Witchcraft myth occupies a large proportion in Korean mythology. It was recited orally in the form of verse and melted into the myth of witch divine comedy. Wizards enjoyed a high position in the ancient society where sacrifice and politics were integrated, and were often regarded as parents, elders, eldest sons and magical chiefs in the clan. Later, with the separation of sacrificial rites and the dominant position of Confucianism in the ideological field. The social status of witches is declining day by day, and most of them are gradually divided into artists, prostitutes, official prostitutes and witch halls, with women as the role. These witches are the main communicators of narrative witch songs, and their status has become a cult, living at the bottom of society and having contacts with working people. Through witchcraft songs, they made witchcraft belief combined with primitive religion take root among the people. Witch songs are usually sung in witchcraft ceremonies, with the aim of relying on the protection of gods to avoid disasters. Witchcraft songs can be divided into worship of mountain gods, wild gods, rural gods and ship gods according to the location of the ceremony, worship of national gods, worship of other gods and worship of the church according to the main body of the ceremony, and worship of family's safe home, worship of driving away diseases and eliminating disasters, worship of husband and wife for a hundred years and worship of the dead according to the purpose of the ceremony. Folk belief in house gods includes the god of creation, the god of earth, the god of explanation, the god of treasurer and Ce Shen. Kitchen god, gatekeeper, etc. There are many names. Witch songs can be divided into two parts: explaining the origin of a god and praising some merits. And the part about the origin of God is equivalent to myth. Among these gods, there are not only sun and moon gods, Jade Emperor, Indra Buddha, but also kings, graceful ladies, military heroes, grand commanders, special governors, arrival commanders, heavenly kings and monks. , but most of them have no necessary vertical or horizontal connection. What is particularly striking is that some outstanding heroes who appeared in their hometown or their own nation were deified in history, but some gods were historical figures of the Han nationality, such as Zhuge Liang, Guan Yu, Zhang Fei, Ma Chao and Li Shimin, who were deified as objects of worship in their own nation. Famous witchcraft songs include Princess Hundred Miles, Morning Song, Front Door and Back Door, Songshi Emperor, Song of the First Palace, Song of Kumamoto in the Army, etc. Princess Barry usually sings at ceremonies, and Barry is called the ancestor of Korean witches. The main point of the hymn is that the king has an only son. After the only son succeeded to the throne, the queen gave birth to seven daughters in succession. In a rage, Guo Gong abandoned his seventh daughter, Princess Barry. But if you leave her in the backyard, magpies will fly to protect her, put her in a wooden cupboard and throw her into the water, and then a scarab will swim into the sea. When Sakyamuni discovered it, he rescued it and gave it to an old beggar woman for adoption. The old woman told her that Phyllostachys pubescens and Platanus acerifolia were her father and mother, and she prayed to them three times a day. The land and the queen were ill, so they invited two doctors from the world palace and the underground palace to ask for blessings. The doctor said that the abandoned Princess Barry must be found, and the medicinal liquor she sent could save her life. After learning this news, Barry Feng Gong went to Wushan County Pass, gave birth to seven sons, returned to his parents' spirit, and revived his dead parents with medicine and wine. This story promotes the idea of respecting blood relationship. The Song of Morning is one of the most frequently sung witchcraft songs in ancient times when the blessing ceremony was held after harvest every year. Korean ancestors regarded Cheng Zao as the god in charge of family houses, which influenced the health, tranquility, luck, longevity and prosperity of the whole family. Therefore, whenever we build a new Huatang or move, every family sticks a homemade idol. "Cheng Zao Ben Song" sings about Cheng Zao's coming out. In order to repair the ancient palaces in the world, 1000 railings collapsed. In order to repair the palace of the world, the emissary was sent to the underground palace and arrested Huang Yuyang as a civilian worker. When he left home, his wife told him not to talk to strangers all the way. On the way, Huang Yuyang was cheated by the bad guy Numazuro and changed his clothes. With evil intentions, Numazuro came to Huang Yuyang's wife and tried to take it away. Huang Yuyang's wife was afraid of a crisis, so she came up with a good way to get rid of Numerung, wrote a bloody book and hid it under the brick column of the house. Then she was forced to go to swamp France, dug a hole in the wild, hid in the hole for three years and suffered a lot. Several years later, Huang Yuyang returned to his hometown at the end of his labor. Under the crow's hint, he found his wife's bloody book hidden under the house pillar brick, quickly climbed to the old pine tree by the well, and made a dream for his wife by magic. Two people out of the dream, using magic to become a jade bird and Hong Niao, the bog jin lang imprisoned in the cave, lifted the hatred. Since then, Huang Yuyang's family has become the God of Creation worshipped by every family, and his wife has also become the God of the earth. It is mentioned in this case that sincere God is the son of the gods. As early as Archean, he taught the people to build houses and settle in the plains, and became a house god who blessed every household and accepted the prayers and sacrifices of the Li people. It divides the world into heaven, earth and underground, emphasizes the role of divination, magic and witch sticks, and reflects the wizard's religious cosmology. It praises the gods with incantations, but through mythical narrative plots, it reflects the human world and the real world in twists and turns, expresses people's noble thoughts, feelings and strong wishes, shapes the image of Huang Yuyang and his wife, and finally develops into a folk narrative poem. Song of the Three Fair also talks about the origin of ghosts and gods; Ren Zhengguo and Kim Jong Kook are husband and wife. They have no children under their knees. They carefully offered sacrifices to the Buddha and got a daughter named Miss Self-knowledge. Ren Zhengguo and Kim Jong Kook were named doctors on earth and underground by the Jade Emperor. They were called into the Heavenly Palace and locked their daughters in the boudoir of the deep palace. They could only enter through 78 doors from time to time, and left their parents' handprints on each lock. A gentleman named Zhu came here and used magic to open all 78 locks. He touched Miss Zhu's head and knew that she was loading rice into the rice bag at the bow. Since then, I know that my young lady is pregnant. On September 8, she gave birth to her first son from her knees, two sons from her armpits on September 18, and three sons from her nipples on September 28. The three sons are all outstanding in intelligence, and they are all top candidates in the examination room, but because they are all sons of Taoist priests, they are all on the list in the end. From then on, they no longer entered the officialdom, and their mother and three sons became the gods of longevity on earth. The whole story has twists and turns, there are several kinds of songs, and there have been many variations in the process of singing. Song of Heroes mainly tells the origin of the ancestor Wang Jian, and deifies this famous military figure through ancient myths. The Song of Emperor Taizong of Li Shimin is also based on the story of Emperor Taizong mentioned by The Journey to the West at the beginning. Judging from the whole story, the various narrative witch songs mentioned above have a strong myth color from the beginning.

There are both connections and differences in content and form between Korean myths and Han myths in the Central Plains and national myths in Northeast Asia. Its main features can be summarized as follows. First of all, in terms of content, the inter-god relationship network it reflects is different from the Indo-European hero system myth, and closer to the Japanese emperor system myth, but there is no independent and complete emperor system like the Three Emperors and Five Emperors. The gods in Korean mythology can be divided into three systems, namely, heaven system, water system and earth system. Emperors and monarchs in ancestral mythology generally come from the system of God. For example, Dangun, the founding monarch of ancient Korea, was the son of the god Xiong Huan, and Koguryo's father Xie Mushu was also the son of the god. The root cause of Park He Ju's life, his clean past, Jin Kui's wisdom and Jin Shoulu all fell from the sky. When they were born, their breath shone like lightning. Tianma knelt down and kowtowed, birds and animals danced for it, and the sun and the moon were particularly bright. Or magpies fly around the pavilion, guarding day and night; Or the golden cabinet is hung on the branch, and the phoenix crows at the bottom; Or there is a purple rope falling from the sky with a gold box wrapped in red cloth. There are golden eggs in the golden box. All these reflect the early people's thought of respecting heaven, that is, the worship of gods and the worship of sun gods. The unique concept of spawning expressed in Korean ancestors' myths is also closely related to the worship of gods and sun gods. The water god system is generally associated with the mother. For example, Liu Hua, the mother of the nine-stage king of Go, is the daughter of Hebo, the dragon king; Park He Ju's wife, Queen Kui, was born by the well under the threat of Jilong, and also came from the water system. Mrs. Shoulu and Yincui gorge on the island all floated up from the sea. These goddesses come from rivers, rivers and islands, and all belong to the water god system. With the transition from hunting life to farming life, various land gods such as mountain gods, hall gods and house gods have formed a system. The famous ancestor myth of Rhoda's three surnames says: At the beginning, there was no one, and three gods, Gao Luo, Luo Liang and Wang Luo, came out from the ground, "shooting the ground, hunting wild animals and eating flesh". On the island, three gods were escorted to Rhoda by the gods, and three male gods married princesses and lived near Maoxing Cave. Since then, agricultural production has gradually flourished. In this myth, men are deified as land gods and hunting gods, and goddesses are deified as water gods and agricultural gods. Ancient Korean mythology not only shows the early people's worship of gods and sun gods, but also reflects the totem worship of primitive society, the evolution from clan commune to tribe and the development of society. The so-called "tiger" and "bear" live in a cave, which may reflect the relationship between clans or tribes with tiger and bear as totems. The fact that the bear girl married Xiong Huan and the tiger failed to become a human may refer to the change of status of two clans with similar blood ties in the process of merging into one tribe. The clan with the totem of bear gained the dominant position, and the chief of the tribe came from this clan. The so-called "three thousand troops came to the top of Taibai Mountain" may be a reflection of the mobility of clan communes at that time, or it may be a manifestation of conquest and war between clan communes. The so-called Fengbo, Rain God, Cloud God, Punisher and so on reflect the formation of this agriculture-led society and country. The legend of Zhu Meng reveals the tortuous and complicated historical process of the formation of Koguryo country more concretely than the myth of Dangong. For example, the northern Fuyu is separated from the eastern Fuyu, and the eastern Fuyu is separated from the pawn Fuyu (Koguryo). The ironware mentioned in the myth, such as bronze chamber, gold hairpin and iron net, reflects that the production and social development of Koguryo era were at a higher stage than that of ancient Korea. If "the myth of being good at monarchs" and "the myth of Zhu Meng" are the founding myths about the north, then the myth of Park He Ju living on earth and driving out Luo belongs to the founding myths of the south. What southern mythology shows is that the south has carried out clan alliance in a peaceful environment. There was no conquest, no clan migration and mobility, and no arduous and tortuous struggle like Gojumon. Parker He Ju lived in this world. The first king ascended the throne through the support or election of tribal leaders, not by force. This reflects that these clan societies in the south still retain primitive democratic habits. The explanation of the origin of the sun, the moon, the stars and the earth and the description of the ancient marriage system in ancient Korean mythology are also different from those in China Central Plains. There are often two suns and two moons in Korean mythology, one of which is used as various constellations. The earth, islands and water systems were created by giant gods and old women. The flood myth of Korean nationality also has its own characteristics, except for the marriage types of brother and sister, there are also marriage types with different surnames. The myth of marriage with mixed surnames also reflects the so-called servile marriage system in which men go to women's homes to do service work: exams and remarriage. In addition, Korean mythology has been influenced by witchcraft, Taoism, Confucianism and Buddhism to varying degrees in its development process, which embodies many ideological theories such as fairy magic, loyalty and filial piety, karma, yin and yang and five elements. Secondly, in art, Korean mythology uses magical fantasy. To show people's strong desire to conquer nature or to sing praises to the representative figures of their own nation, such as the contest between Xie Mushu and Hebo, the dragon king, is described in the myth as follows: First, God Hebo jumped into the water and became a carp swimming around. Shemu also jumped into the water and became an otter. Seeing that the carp was about to be caught, it quickly surfaced, turned into a deer and ran to the hillside. And Xie Mushu turned into a jackal, as late as the wind, trying to bite the deer's tail with his mouth open. God Hebo hurriedly turned into a pheasant and flew into the sky. Xie Mushu frowned, shook himself, turned into an eagle and caught the pheasant. Xie Mushu, the hero depicted in mythology, is simply an omnipotent god. With a wave of his whip, a magnificent bronze palace immediately appeared on the river beach, which was immediately filled with delicious food and nectar. This? The images depicted are vivid, bold, simple and magnificent, inspiring people's spirit with extraordinary divine power. Characters in Korean mythology often use artifacts, spells, prayers, divination and other forms; Depicted as a god or a demigod. The bear prayed to Xiong Huan to turn it into a man, and Xiong Huan gave God artificial intelligence and garlic to turn animals into people. Zhu Meng, chased by the enemy, prayed to heaven and struck the water with God's whip. Immediately, fish, turtles, shrimps and crabs set up a pontoon bridge back to back; A brother and sister used a rolling stone to grind God's will, Zhu Meng surrendered Song Qin with a magical drum horn, the glass king used a broken arrow as evidence to find his father, and Dawu used a magic tripod to make a fire and cook and got a weapon. Myths often use magical plots to construct the desire to know and control nature. Whenever religious ceremonies are held, primitive people usually use spells or entertain gods with songs and dances to pray for disaster. The myth of Han Yun has a unique form, and its structure is divided into two parts: please worship songs and hymns; The hymn is the center of the hymn. To describe the origin and history of a god, it is generally to describe how the hero died first, then how to overcome evil, make a career, and finally how to get the respect of the clergy. A large number of witchcraft idioms, witchcraft idioms and Chinese words that are generally difficult to understand are used in hymns. At the same time, it also used many people's spoken languages and quoted many folk songs and banyan songs, which greatly enhanced the glory of hymns. For example, "Plum blossoms, white mountains, peach blossoms and red mountains" is used in "Cheng Zao Ben Song". Orioles are like gold, and songs twinkle in the willows. Butterfly Bai Rushuang dances in a hundred flowers, which is closely related to folk songs and banyan singing. The basic rhythm of Divine Comedy is similar to that of folk songs and banyan songs, that is, it uses four or four tones, which sounds very smooth and interesting.