The Genesis and Transmission of Chinese Mythology
Chinese Mythology is a collection of cultural history, folktales, and religions that have been passed down in oral or written form. There are several aspects to Chinese mythology, including creation myths and legends and myths concerning the founding of Chinese culture and the Chinese state. Like many mythologies, some people believe it to be a factual recording of history.
Historians have conjectured that the Chinese mythology began in 12th century BC (close to the time of the Trojan War). The myths and legends were passed down in oral form for over a thousand years, be- fore being written down in early books such as Shui Jing Zhu and Shan Hai Jing . Other myths continued to be passed down through oral tradi- tions such as theaters and songs, before being recorded in the form of novels such as Fengshen Yanyi.
The Peculiarity of Creation Myths in Chinese Culture
A unique characteristic of Chinese culture is the relatively late ap- pearance of creation myths in Chinese literature. Those that do exist appear well after the foundation of Confucianism, Taoism, and Folk Re- ligions. The stories exist in several versions, often conflicting, with the creation of the first human being variously ascribed to Shangdi, Heaven, Nüwa, Pangu, Yu Huang. The following presents common versions of the creation story in roughly chronological order.
Nüwa and Fuxi: The Ancestors of Humankind
Nüwa and Fuxi are often represented as half-snake, half-human creatures. Nüwa, appearing in literature no earlier than about 350 BC, is said to have recreated, or created humanity. Her companion was Fuxi, the brother and husband of Nüwa. These two beings are sometimes worshipped as the ultimate ancestor of all humankind. Nüwa was also responsible for repairing the sky after Gong Gong damaged the pillar supporting the heavens.
Pangu: The Creator of the World
Pangu, appearing in literature in about 200 AD, was the first sentient being and creator. In the beginning there was nothing but a formless chaos. However this chaos grew 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 and set about the task of creating the world. He separated Yin and Yang with a swing of his great axe. The heavy Yin sank to become the Earth, while the light Yang rose to become the Heavens. Pangu stood between them, and pushed up the sky. At the end of the 18,000 years, Pangu laid to rest. His breath became the wind; his voice the thunder; left eye the sun and right eye the moon; his body became the mountains and extremes of the world; his blood formed rivers; his muscles the fertile lands; his facial hair the stars and milky way; his fur the bushes and forests; his bones the valuable minerals; his bone marrow sacred diamonds; his sweat fell as rain; and the little creatures on his body (in some versions, the fleas), carried by the wind, became human beings all over the world.
Yu the Great: The Hero of Flood Control and Dynasty Founder
Yu is often regarded with legendary status as Yu the Great. He was the first ruler and founder of the Xia Dynasty. Occasionally identified as one of the Three Sovereigns and the Five Emperors, he is best remem- bered for teaching the people flood control techniques to tame China’s rivers and lakes.
Yu’s father, Gun, was assigned by Yao to regulate the floods but was so unsuccessful in his attempt that he was executed by the later rul- er Shun. Recruited as a successor to his father, Yu began dredging new river channels as outlets, spending a back-breaking thirteen years at this task, with the help of some 20, 000 workers.
Yu is remembered as an example of perseverance and determination. He is revered as the perfect civil servant. Stories are abound about his dedication to the task of fighting the flood, taking such importance to him that he passed by his house three times in thirteen years but never went in reasoning that a family reunion would take his time and mind away from the flood control problem. Shun was so impressed by Yu’s efforts that he handed over the throne to Yu instead of his own son.
According to historical texts, Yu died at Mount Kuaiji (south of present day Shaoxing) while on a hunting tour on the southern frontier of his empire, and was buried there, where a mausoleum was built in the 6th century BC in his honor. A number of emperors in imperial times had travelled there to perform ceremonies in his honor, notably Qin Shi Huang. A temple, Dayu Ling , has been built on the traditional site where the ceremonies are performed.
