| 词条 | Pangu |
| 释义 |
Pangu ({{zh|t=盤古 |s=盘古 |p=Pángǔ |w=P'an-ku}}) is the first living being and the creator of all in some versions of Chinese mythology. LegendThe first writer to record the myth of Pangu was Xu Zheng during the Three Kingdoms period. Recently his name was found in a tomb dated 194 AD.[1] In the beginning, there was nothing in the universe except a formless chaos. This chaos coalesced into a cosmic egg for about 18,000 years. Within it, the perfectly opposed principles of Yin and Yang became balanced, and Pangu emerged (or woke up) from the egg. Pangu is usually depicted as a primitive, hairy giant who has horns on his head and wears fur. Pangu began creating the world: he separated Yin from Yang with a swing of his giant axe, creating the Earth (murky Yin) and the Sky (clear Yang). To keep them separated, Pangu stood between them and pushed up the Sky. With each day, the sky grew ten feet (3 meters) higher, the Earth ten feet thicker, and Pangu ten feet taller. This task took yet another 18,000 years. In some versions of the story, Pangu is aided in this task by the four most prominent beasts, namely the Turtle, the Qilin, the Phoenix, and the Dragon. After the 18,000 years had elapsed, Pangu died. His breath became the wind, mist and clouds; his voice, thunder; his left eye, the sun; his right eye, the moon; his head, the mountains and extremes of the world; his blood, rivers; his muscles, fertile land; his facial hair, the stars and Milky Way; his fur, bushes and forests; his bones, valuable minerals; his bone marrow, sacred diamonds; his sweat, rain; and the fleas on his fur carried by the wind became animals. OriginThree main views describe the origin of the Pangu myth. The first is that the story is indigenous and was developed or transmitted through time to Xu Zheng. Senior Scholar Wei Juxian states that the Pangu story is derived from stories during the Western Zhou Dynasty. He cites the story of Zhong (重) and Li (黎) in the "Chuyu" section of the ancient classics Guoyu. In it, King Zhao of Chu asked Guanshefu (觀射父) a question: "What did the ancient classic "Zhou Shu" mean by the sentence that Zhong and Li caused the heaven and earth to disconnect from each other?" The "Zhou Shu" sentence he refers to is about an earlier person, Luu Xing, who converses with King Mu of Zhou. King Mu's reign is much earlier and dates to about 1001 to 946 BC. In their conversation, they discuss a "disconnection" between heaven and earth. Derk Bodde linked the myth to the ancestral mythologies of the Miao people and Yao people in southern China.[2]This is Professor Qin's {{who?|date=December 2016}} reconstruction of the true creation myth preceding the myth of Pangu. Note that it is not actually a creation myth: A brother and his sister became the only survivors of the prehistoric Deluge by crouching in a gourd that floated on water. The two got married afterwards, and a mass of flesh in the shape of a whetstone was born. They chopped it and the pieces turned into large crowds of people, who began to reproduce again. The couple were named 'Pan' and 'Gou' in the Zhuang ethnic language, which stand for whetstone and gourd respectively. Paul Carus writes this:
The missionary and translator James Legge discusses Pangu:
Other Chinese creation myths{{See also|Chinese creation myth}}The Pangu myth appears to have been preceded in ancient Chinese literature by the existence of Shangdi or Taiyi (of the Taiyi Shengshui). Other Chinese myths, such as those of Nuwa and the Jade Emperor, try to explain how people were created and do not necessarily explain the creation of the world. There are many variations of these myths.[5] In Buyei cultureAccording to Buyei mythology, after Pangu became an expert in rice farming after creating the world, he married the daughter of the Dragon King, and their union gave rise to the Buyei people. The daughter of the Dragon King and Pangu had a son named Xinheng (新横). When Xinheng disrespected his mother, she returned to heaven and never came down, despite the repeated pleas of her husband and son. Pangu was forced to remarry and eventually died on the sixth day of the sixth month of the lunar calendar. Xinheng's stepmother treated him badly and almost killed him. When Xinheng threatened to destroy her rice harvest, she realized her mistake. She made peace with him, and they went on to pay their respects to Pangu annually on the sixth day of the sixth month of the lunar calendar. This day became an important traditional Buyei holiday for ancestral worship. This legend of creation is one of the main characteristics that distinguishes the Buyei from the Zhuang. WorshipPangu is worshipped at a number of shrines in contemporary China, usually with Taoist symbols, such as the Bagua. The Pangu King Temple built in 1809 is located in Guangdong Province, northwest Huadu District (west of G106 / north of S118), north of Shiling Town at the foot of the Pangu King Mountain.[6] The Huadu District is located north of Guangzhou to the west of the Baiyun International Airport. See also{{Commons category|Pangu}}
ReferencesNotes1. ^盘古探源：让你了解古老神秘的盘古 {{refimprove|date=February 2007}}2. ^Derk Bodde, "Myths of Ancient China", in Mythologies of the Ancient World, ed. by Samuel Noah Kramer, Anchor, 1961, p. 383. 3. ^Paul Carus, Chinese Astrology, Early Chinese Occultism (1974), from an earlier book by the same author, Chinese Thought (1907), chapter on "Chinese Occultism." Note: in 1907 the Wade-Giles system of transliteration was used 4. ^Legge, James (1881), The Religions of China: Confucianism and Tâoism Described and Compared with Christianity, C. Scribner, p. 168. 5. ^盤古神話探源 {{webarchive|url=https://web.archive.org/web/20131111041720/http://www1.lib.ndhu.edu.tw/libhtml/series/200406/6-001-024.pdf |date=2013-11-11 }} 6. ^Pangu King Temple Park Travel Guide Sources
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