This is My Planet

These chapters are about Emperor Jun and Yi. I said before that this background depends on the textual research of the official account. However, there may be many readers who have not followed the official account, and they are still a little confused, so I will move the textual research here.

If you have seen it, skip it.

In addition, this is not academic, it is just a basis for writing background, so there may be (necessarily) fallacies, welcome to discuss.

But no matter what the outcome of the discussion is, it has already been written according to this basis, so the story will not be changed (manual dog head).

One, let’s talk about Yi first:

The current mainstream perception is that Yi is a synonym for being good at shooting, but there can be many Yi. The one who shot the sun was Dayi, who lived in the Yao era; the one who usurped Xia was Houyi. There is a gap of hundreds of years between the two, and they are two people.

And my point of view is that Yi is indeed a synonym, but the Yi who shot the sun and the Yi who usurped the summer are actually the same person, because after the evolution of Togu, different stories were born and they became two people.

Therefore, Yi in this book is a single person, and he is the one who shoots the sun and usurps the summer.

1. There is no such word as Da Yi. This word was coined by Yuan Ke to distinguish the two Yi. The original legend is Hou Yi shoots the sun.

So are the two Houyi related?

2. Let's take a look at the earliest source of the legend of Hou Yi shooting the sun.

There are two earliest sources, one is Qu Yuan's Heavenly Questions: Yi Yan Yan Sun, which means shooting, this is the earliest source of Hou Yi's shooting the sun. So when did this Yi refer to the person?

In the same Heavenly Questions, there is also such a sentence: Zhao married a pure fox, and his wife was jealous. He Yi shot the leather, but he swallowed him? This is obviously the story of Xia Houyi and Han Yun. The same Yi in the same poem, it can be determined that this Yi Yan Yi Sun refers to Xia Houyi.

Another source is Shan Hai Jing, Yao Shi came out in ten days, Yao made Yi shoot in ten days, and fell into Wojiao.

What needs to be explained is that there is no such sentence in the currently available version of Shan Hai Jing. The reason why it is believed that there is such a sentence in the Book of Mountains and Seas is that in the Tang and Song Dynasties, others quoted the Book of Mountains and Seas to mention such a sentence.

So there are two theories about this matter. One is that other people’s citations are false quotations, just like we made up a sentence about Lu Xun. In fact, I never said what Lu Xun said;

Regardless of the possibility, in short, we know that Shan Hai Jing is also continuously added by later generations. It is difficult to say when this passage of text actually appeared. If it appeared after Qu Yuan, it is very likely that it diverged from Qu Yuan's sentence, and combined with the ten suns come out together in Zhuangzi's Yao and Shun dialogue, the story of Dayi shooting the sun in the Yao era was formed. If this sentence was originally quoted by people in Tang and Song Dynasties, then this source can be overturned, and Qu Yuan's Heavenly Questions can be used as the only source.

3. In Xia Houyi's experience, there are events that can correspond to shooting the sun.

Historical Records: During Emperor Zhongkang's time, Xihe indulged in adultery, and when the time was abolished and the sun was chaotic, Yin went to conquer it and wrote Yin Zheng.

Zuo Zhuan also has it. Although it does not mention the crusade against Xihe, it mentions the solar eclipse event of the Xia Dynasty, which can be used as side evidence.

When was Emperor Zhongkang? After Yi exiled Taikang, he appointed Taikang's younger brother Zhongkang as a puppet. At this time, Yi was in power, so Zhongkang's defeat of Xihe was actually Yi's defeat of Xihe.

Xihe is the official of the sun, and later generations evolved into the sun god, the wife of Emperor Jun, etc., all of which are related to the sun. The legendary Ten Golden Crows were born of Emperor Jun Xihe.

Is the history of Yi's crusade against Xihe the prototype of Hou Yi shooting the sun?

There was a solar eclipse at that time, did it coincide with the legend of shooting the sun?

After all, Heavenly Questions is poetry, not documentary. So is Qu Yuan's Yi Yan Xun Sun a literary expression of Hou Yi's crusade against Xi He/or the solar eclipse event?

4. Regarding the fact that Houyi's shooting of the sun may be the evolution of Xia Houyi's story, this statement is not the divergent thinking of people in the Internet age, and the academic circle itself has it. For details, see Cihai of Chinese Cultural Figures·Cultural Figures, published in 1998, edited by Shi Zhongwen and Hu Xiaolin.

5. There are also relevant textual researches on why the matter of Yi is related to the Yao era, and why there is such a sentence in the Book of Mountains and Seas, but this textual research is mainly related to Emperor Jun.

Second, now let’s talk about Di Jun.

These are mainly taken from Di Jun’s Wikipedia, and some of my own series are added.

Because the textual research of this piece is too complicated, I am too lazy to write it in detail (the level is not enough, it really needs to be textualized to be able to publish a book), anyway, if you write too much, you may not necessarily like to read it, so let’s keep it simple.

Professor Jin Rongquan of Xinyang Normal University pointed out in the article A Study of Dijun and His Theology: Dijun is a mysterious divine figure in ancient Chinese mythology. His deeds are neither recorded in official history nor passed down by scholars. They are only found in Shan Hai Jing, especially reflected in the two classics of Dahuang and Hainei. The origin and context of his theology do not belong to the lineage of Emperor Yan or the lineage of Huangdi. A third pantheon that coexists.

There are different opinions about Dijun's status among the ancient Chinese gods today. However, it is generally believed that Dijun is the ancestor god of the Eastern people in ancient times. This view is consistent, because the Shan Hai Jing records that most of Dijun's activities and the countries of his descendants are in the East.

At that time, the Eastern nation generally refers to Dongyi.

That is to say, Di Jun belongs to the Heavenly Emperor of the Dongyi Godlines, which is different from the Yanhuang Lineage. The battle of the Kingdom of God in the book roughly comes from this.

Then we know that Xia Houyi is the leader of Dongyi Youqiong clan. So here's something that corresponds to:

Shan Hai Jing: Emperor Jun bestowed Yitong with a bow and a bamboo mat to help the country, and Yi was the first to relieve the hardships of the country.

The emperor of heaven is Dijun, and the leader of the human tribe is Yi, who is ordered by Emperor Jun to rule the world.

The human world of their system is actually Dongyi.

At this time, the Central Plains were Xia, and the Empress of Xia was Taikang. Yi conquered Xia, and Taikang died of illness while in exile. The prelude to the story of This is My Planet begins.

Taikang is successful in cultivation, the Kingdom of God fights again, defeating Emperor Jun, Emperor Jun's god line collapses, Yanhuang lineage stands upright, the past of Planet is roughly like this, and the background of chapters 561-565 is like this.

The result of Emperor Jun's defeat also led to his legend being tampered with by later generations, trying to erase the traces of his godliness, which is what Chapter 406 said.

Regardless of the plot of the novel, the legend of Emperor Jun has indeed been tampered with and replaced in reality. The most typical one is the sentence Yao Shi came out in ten days, and Yao made Yi shoot in ten days.

As I said before, this sentence cannot be found in the existing Shan Hai Jing. Why did it appear?

It is not once or twice that post-Confucianism reformed things. As far as the matter of Emperor Jun is concerned, it is understandable that it is to downplay the lineage of the Dongyi gods and highlight the significance of the Yanhuang lineage.

The transformation of Di Jun was mainly done through Di Ku's transformation.

Emperor Century: Emperor Ku Gaoxin's family name is Ji, and his mother is missing. He was born with a miracle, and he said his name is Kuang. Kui means Jun, and Di Ku means Di Jun.

When the official account posted this paragraph before, some brothers pointed out that the emperor's century is an unofficial history, so let's look at other things.

Shiben Emperor Line: Emperor Ku divulged that the sons of his four concubines all belonged to the world, and the Yuan concubine had a daughter of the Tai family, named Jiang Yuan, who gave birth to Houji; and Shan Hai Jing Da Huang Xi Jing: Emperor Jun gave birth to Hou Ji, which is right.

Shan Hai Jing Da Huang Nan Jing says: Emperor Jun gave birth to Ji Li. Hao Yixing succinctly said: In the eighteenth year of Wen's Zuo Zhuan, there were eight talented scholars in the Gaoxin family (Emperor Ku).

Shan Hai Jing Da Huang Xi Jing: There is a woman who bathes in the moon. The emperor's wife, Chang Xi, has two out of ten birth months, and this is the beginning of bathing.

The legends of these two are consistent in various ways, but Di Jun only appears in the Shan Hai Jing, and the subsequent records are all about Di Ku.

Later generations reformed the lineage of Emperor Jun, and transferred their descendants, such as Ji Li, Shaohao (Zhi), and wife (Changxi), etc., to the name of Emperor Ku after slight changes. Since then, Emperor Jun has disappeared.

Grafting the branches and leaves of the myth of Emperor Jun. Due to the huge family of Emperor Jun and the great influence of Emperor Jun, Di Ku, who came out later, could not fully reflect the deeds and legends about Dijun.

For example, in the Shan Hai Jing, Ehuang is the wife of Emperor Jun: In the wilderness, there is a mountain without a garden, and the water is poor. There are three people, and the emperor's wife, Ehuang, was born in this country with three bodies... Is Ehuang familiar? Now everyone knows that Ehuang Nvying is Shun's wife...

In fact, the legend of Dijun was split up and given to different ancestors of the Yanhuang lineage.

Of course, there is another saying that Shun himself is Di Jun and Di Ku, one person, and there is also a reincarnation saying: Di Jun, Di Ku, and Di Shun all have double eyes, so there is a theory of reincarnation. This is complicated and cumbersome, so I won't mention it for now. However, there are obvious traces of Dijun's entire lineage and legend being downplayed, separated and grafted.

That is what is said in Chapter 406. After Emperor Jun's lineage was defeated by Xia Guixuan, in order to dilute Di Jun's influence, later generations began to erase his traces and made messy changes.

Finally, let’s conclude. Many readers asked about the relationship with Honghuangliu, so this must not be Honghuangliu. Honghuangliu is also a new system compiled and perfected by Shenji and later Honghuang writers from generation to generation, and it is not the only system.

We just use the mythology as background material to make our own deconstructed stories.