Strictly speaking, this theory is mainly about the legend of the origin of Tibetan royal family, but it has also been interpreted as the legend of Tibetan origin in a considerable number of Tibetan history books. This theory first appeared in the first volume of Exegesis of Legacy (also translated as Liejian History), the sermon on Mani, Archives and Documents, and the origin of the teaching method of good death, which was circulated as Tibetan Buddhism in the later period, and it was first used. This can be confirmed from several early Tibetan history books since the late flood. The origin of the teaching method of "Good Death": "Always talk about the origin of Tibetans first: According to the" Evaluation and Interpretation of Victory over Heaven "(Zhu Jie et al.), when King Cha Wang Wu was at war with the twelve vicious enemy forces, King Rubadi led an army of about 1,000 people, disguised as women, and fled to the snow-capped mountains, gradually increasing." Record of the Tibetan King: The first volume of the Notes says:' Since the birth of Ashoka, a Rizhao man in Tianzhu, his descendants are twins Jason and Majiaba, who are at odds with the throne. The youngest of them has three sons, all of whom are virtuous and have not won the throne. According to God's instructions, they were changed into women's clothes and exiled to Tibet Cloud. "Master Bouton's" The Origin of the Teaching Method of Good Death "said that this person is the fifth generation descendant of the King of Light who arrested Saruo. Or "the fifth generation strong king". Or the son of the Lord of Light in Bosaro. In short, it is a cloud of great virtues. " All the above statements refer to Nie Chizamp. According to The History of A Dream of Red Mansions, according to the "inter-column history" mentioned in the annotation of Ode to God written by Master Xi Rao Guo QIA: "The three branches of Sakyamuni, Rizabi and Ri carrizo were passed down to the end, and there was a king named Yesang, whose youngest son fled to the snow-capped mountains with his army and later became the king of Tibet. According to the History of Sharufa, the son of Indian King Baisha Lacha Che is Nekhzamp. " "The History of Yalong River's Respect for the Elderly" also records: "According to Zhuzhu's will, among the descendants of Sakyamuni hermits, King Jason was born at the same night as King Bai. When the two kings contended, Danba, the queen of the Hundred Armies, gave birth to a son. His lower eyelids were covered with eyelids, his eyebrows were like Cui Dai's, his teeth were like fierce shells, and his fingers were connected. The History of Buddhism written by the translator Bouton said:' Chosaro is the fifth son of King Guang, or the fifth son of Xiao Li, the youngest son of King Guang, or the son of King Guang of Bezaro, with his lower eyelids covered and his fingers webbed. In a word, it all means pinching Chizamp. The contents quoted in the above-mentioned history books are basically inherited by later Tibetan history books, such as Qing History, mkas-pavi-dgav-ston, Collection of Sino-Tibetan History, Tibetan Princes and New Red History. This statement has also become a popular statement in Tibetan history books, such as "Religious History" and "Wang Tongji", which mainly describe Buddhism since the late Hong Dynasty.

From the above quotations, we can notice the following facts: first, the earliest origin of Indian immigration theory comes from the records of Buddhist scholars since the post-flood period, and it is not widely popular. Secondly, this legend happened at the beginning of the revival of Buddhism in the post-flood period, and Buddhist beliefs became more and more popular in Tibet; Thirdly, the origin of Nichizambu in this statement is not only the same as that of Buddhism, but also comes from the Sakyamuni royal family where the Buddha is located. Judging from this, the Indian immigration theory is obviously not a legend from Tibet, but is probably a statement derived by Tibetan historians and Buddhist scholars based on their belief in Buddhism in the context of the introduction of Buddhism. In this regard, the Tibetan scholar Nankan Nuobu made the following explanation from the cultural psychology: "Tibetan historians generally trace the origin of the Tubo royal family back to the Wang Tong outside several Tibetan areas. The main reason for this phenomenon is that Tibetans are deeply convinced of Indian Buddhism, and at the same time have a sense of intimacy with other disciplines in India, thus making a profound exploration of India's long historical and cultural traditions. At the same time, the practice of tracing Tibetan history and culture back to India has also begun. " Calme, a Tibetan scholar, also pointed out: "The myth of the Indian origin of the Tibetan king ... has been circulated among Buddhist historians, not only because Tibetan Buddhists are satisfied with the statement that the first Tibetan king is a descendant of the Sakyamuni family-Sakyamuni was also born in the same clan; But because it has an important ideological and strategic purpose in promoting Tibetan Buddhism. " Because of this, this theory has been criticized and abandoned by people of insight among Tibetan scholars since ancient times. 16th century Tibetan historian Bawo? 6? 1 Zulachengwa pointed out: "It is known that Bouton said that Tibetans came from Lubadi according to the annotation of the extraordinary victory god, but this is not correct." Just white? 6? 1 times Dan Pincuo also thinks: "This statement has no basis in history or in fact."

Second, the legend of spawning about Tibetan origin

This theory first appeared in Bonini literature, saying that at the beginning of the world, there was an egg formed by five treasures. Later, the egg broke and a hero was born. He became the ancestor of mankind. /kloc-In the 4th century, the book "The Family History of Lang Family" written by Jiang Qu Jianzan also recorded a similar legend, saying that the world was originally formed by the essence of earth, water, fire, wind and gas. "The eggshell produced the white cliff of heaven, the egg white in the egg turned into a white snail sea, and the egg liquid produced six sentient beings. Egg liquid condenses into eighteen points, that is, eighteen eggs. Among them, the product is a conch-colored white egg, from which a round meat ball with a desire for help jumps out. Although it has no five senses (eyes, ears, nose, tongue and body), it has a thinking heart. (He) thinks it should have an eye to observe, so it has eyes. Considering that there should be a nose that can recognize fragrance and smell, I will raise my nose to smell the fragrance; Thinking that we should have ears that can hear sound, we shrugged our ears that can hear sound. I thought there should be teeth, and the teeth that cut off the five poisons appeared; People think that we should have a tongue of taste, so we gave birth to a tongue of taste; He longed for his hands, so he grew them to stabilize the earth. He longed for feet, so God's feet changed. In short, as soon as there is hope, it will be realized immediately. After that, he got married and had children, and he became the ancestor of everyone. However, the oviparous theory is recognized as having obvious Indian cultural color. Galmet, a Tibetan scholar, wrote: "Some Tibetan writers think they have found the origin of this myth. Therefore, Nyonya Yue Se (1 136 ~ 1204) thinks that a Catholic who is called a' non-Buddhist' and came to Tubo from a big food (Iranian) area accepted this theory. Almost at the same time, another author, Silao Jonah (1178 ~1241), also thinks that this theory belongs to Hindu teachings, especially Shiva teachings. This view (especially the last one) has been adopted by western scholars. The concept that the world is hatched from an egg was specifically explained by Shi Taian, but it is actually found in Mahabharata, Brahman and Upanishads. But we don't know how this concept is combined with the Tibetan myth above. Mr. Zhang Yun also thinks: "The oviposition theory reflects the light of the' golden egg theory' spread by ancient Indians in Rigveda, Bhagavad-gita and Upanishads. "From this point of view, the theory of oviposition is also influenced by foreign ideas, not from Tibet.

Third, the legend about the combination of macaques and hooligans derived from Tibetans.

This statement is the most widely recorded in Tibetan history books. The vast majority of Tibetan history books in the late Hong Dynasty almost all mentioned this legend when describing the origin of Tibetans. Therefore, when talking about this legend, the Official Book of Tibet said: "Although there are many kinds of great pessimism, they all have a common purport. It is said that Tibetans are the offspring of mating between macaques and rock monsters, and they are a carnivore with a face. " It can be seen that this legend is in a dominant position in Tibetan legends about its origin. Nankanobu, a Tibetan scholar, also believes: "The most common statement in most Tibetan history books is that the combination of macaques, bodhisattvas and hooligans gave birth to the Tibetan nation." Obviously, among the three Tibetan legends about its own origin, the combination of macaques and hooligans is the most extensive one.

It is particularly noteworthy that this legend is not only widely recorded in Tibetan history books, but also widely circulated among the people. "The story of macaque breeding human beings" is a folk story widely circulated by Tibetan people. Tong Jinhua's book Tibetan Folk Literature describes this legend like this:

With regard to the origin of human beings, there is a widespread myth that macaques evolved into adults in Tibetan areas. Myth says: For a long time, Shannan region of Tibet, a poor place in Yalong River valley, has a mild climate, deep mountains and dense forests. There is a macaque living on the mountain. Later, this macaque married Yan Rogue and gave birth to six young macaques (some people say that they gave birth to four). The old monkey sent them to live in a productive forest. Three years later, when the old monkey went to see it again, it had already multiplied to more than 500. I groaned with hunger because I didn't have enough to eat Seeing the old monkey coming, he came around and shouted,' What can we eat? ! Raise your hand and look at each other. It looks terrible. Seeing this scene, the old monkey couldn't bear it. So he took them to a hillside full of wild grains, pointed them out to the monkeys and said, "Eat this!" " Since then, monkeys have eaten wild food that has not been planted, their hair has gradually become shorter, their tails have gradually disappeared, and they can talk again in the future, thus evolving into humans.

Apart from the oral spread of this myth, ... Up to now, people in Zitang (Zedang-Leader) can still tell which is the cave where the old monkey practices, which is the hillside where the monkey is foraging in the wild valley (Suodanggongbu Mountain) and which is the dam where the monkey plays (Zitang). , as if nothing had happened.

According to folklore, today's Biqiuzhe Ancient Cave in Zedang Kampot Mountain is the place where Guanyin Bodhisattva enlightened macaques and Luo Li women to get married and multiply. The Tibetan name "rtsed-thang" means "damming" and refers to the place where monkeys first played. According to legend, it is the first place name in Tibet. Judging from these facts, the legend of the combination of the Tibetan macaque and Li Luo's daughter is not only found in historical records, but also has a wide range of folk characteristics, and has become a household legend among the Tibetan people. On the contrary, two other legends about the origin of Tibetans-the Indian immigration theory and the oviposition theory-have little influence on Tibetans. It can be seen that among the three legends about Tibetan origin contained in Tibetan history books, the combination of macaques and hooligans is the only one recognized by Tibetans and widely circulated.

Fourthly, the generation time of Tibetan legends derived from the combination of macaques and hooligans.

Judging from the most extensive and folk characteristics of Tibetans derived from the combination of macaques and hooligans, it seems that this legend should have a very old and indigenous background. What is puzzling, however, is that according to historical records, the earliest records of this legend are only Tibetan historical books such as the sermon on Mani, the Five Legacies and the History among Columns, which were circulated in the later period of Tibetan Buddhism in the 2nd century A.D.1/KLOC-0, and were left over from the Tubo period. In this regard, Galmet, a Tibetan scholar, once pointed out: "This legend is widely circulated in the late Buddhist literature, but it can't be traced back to a very old time in Tubo history. The oldest document to prove this legend is about the twelfth century. " Then, why is an ancestor legend so extensive and folk to Tibetans not recorded until 1 1 ~ 12 century?

First of all, it should be pointed out that the time when this legend was recorded in the history books is not the same as the time when this legend came into being. At the same time, this legend is not recorded in the history books, which obviously cannot be used as evidence that this legend does not exist. From all indications, this legend can hardly be regarded as appearing in11~12nd century. In fact, the antiquity of this legend is reflected in Sui Shu Tubo Custom Records, Old Tang Book and New Tang Book. Old Tang book? 6? According to 1 Tubo biography, once a year, Tubo people sacrifice sheep, dogs and macaques. Sui Shu? 6? 1 Biography of the Daughter Country also records Supi, a daughter country that was annexed by Tubo after being located on the north bank of the Yarlung Zangbo River: "There are Asura gods and tree gods, and people sacrificed or macaques at the beginning of the year." The role of macaques in sacrifice is juxtaposed with that of human beings, which shows that their status is extraordinary. It should be pointed out that among the three animals used as sacrifices by Tubo every year, sheep, dogs and macaques are the most common and easy to obtain, while macaques are the opposite. Macaques are wild animals and can be domesticated, but they are not closely related to people's daily life. At the same time, judging from the distribution of animals and natural conditions, the distribution of macaques in Weizang is rare. So for Tubo people, it is obviously much more difficult to get macaques than to get sheep and dogs. From this perspective, the Tibetan people use macaques as sacrifices, and its significance is obviously different from that of sheep and dogs. Therefore, judging from the important position of macaques in Tibetan sacrificial activities, macaques are obviously unusual animals in the eyes of Tibetans, and they are probably animals with certain spiritual beliefs or special cultural significance. This indicates that the legend of the origin of macaques as their ancestors may have existed as early as the Tubo era. It is also mentioned in an early Tibetan document of great historical value, Baxie, written in11~12nd century: "Tubo people are all descendants of macaques." This record also implies that the legend of macaque as the ancestor may have been very popular as early as the Tubo era.

In addition, it is particularly noteworthy that the ancient legend of the combination of macaques and hooligans has been confirmed by the latest archaeological materials. 1990, during the excavation of the Neolithic site in Qugong Village, Lhasa, an unusually rare monkey face sticker was unearthed on pottery. The sticker is in relief style. The monkey's eyes, nostrils and mouth are all tied with a cone with a length of 4.3 cm and a width of 2.6 cm, which is vivid and lifelike. This monkey face ornament is obviously not a work of art in the general sense, but is related to the spiritual life of Qu Gong people and some ancestor or spiritual worship. In the excavation report "Lhasa Qugong", the excavation of Qugong site made the following statement about this monkey face sticker with special significance:

The monkey face stickers we found are vivid in image and expression. Seeing it, people will naturally think of the ancient myth that is widely circulated in the plateau, that is, the myth that "macaques become people." This myth is conveyed in Tibetan history books, depicted in Bugong's murals, and has far-reaching influence in Tibetan areas. "A Mirror of Tubo King's Genealogy" Tax: A Buddhist macaque enlightened by Guanyin married a rogue and raised offspring. With the help of Guanyin, the hungry monkey changed from eating fruit to eating whole grains, his hair gradually fell off, his tail became shorter, he could speak human words and became a human being. In the eyes of researchers, this myth shows the totem worship that Tibetans once had. They regard macaques as totems.

This kind of monkey face sticker was found in the Neolithic site in Qugong, Lhasa, indicating that monkeys came into contact with the spiritual life of ancient Tibetan people quite early, at least dating back to the late Neolithic period. Judging from this fact, the combination of macaques and hooligans to breed Tibetans probably originated from a very old indigenous legend. As the report of Qu Gong in Lhasa said, "Maybe its origin comes from prehistoric times."

The above evidence shows that the legend of the combination of macaques and hooligans derived from Tibetans may have a very old origin, and it is unlikely that it only appeared in11~12nd century. But the question is, if there is, why is it not found in the oldest Tibetan literature today, that is, the Tibetan literature left over from the Tubo era? The author believes that there are the following reasons:

First, the Tubo era was the era of Zambian kingship. Because of the supremacy of kingship, it is essential to safeguard Zambia's authority and the sanctity of kingship. In the Tubo era, Zampa's life story mainly spread the legend of "Son of God's entry into the WTO" closely related to Bonism. This legend is widely recorded in Tibetan historical materials in the Tubo era. "Dunhuang Tubo Historical Documents" records: "Nie Zeng Zanpu came to Yadi, came to Yadi, and Son of God was the king of the world, and then returned directly to the Heavenly Palace for people to witness." The Tibetan inscription in the Monument to the Tang-Fan Alliance: "The holy god Zanba stork mentioned that Noda has been filled in by heaven and earth and entered the WTO, becoming the first ally of Dafan. In the middle of the majestic snow-capped mountains, the source of the rushing rivers, the pure land of the high country, taking God as a teacher, making contributions and making a long-lasting foundation. " "Ancient Tibetan Documents Unearthed in Xinjiang" contains: "Storks mentioned that they should make up for the wild and take God as their teacher." "Engraving on Gongbudimu Cliff" Note: "At the beginning, Nie Chizamp, the son of the primitive god Chayaradachu, came to be the Lord of the world and descended on Qiangtuo Mountain. ..... under the rule of Zapp, the son of God, God has given countless people. " "Xie Lacang Stone Carving" notes: "(Nie Chizamp) came to earth as the master of the world, and then returned to the Heavenly Palace." "Tombstone of Chidesong Zan" notes: "Praise the universe for storks to raise the wild, and immortals come to earth." This legend, which is generally recorded and emphasized in official documents, is undoubtedly the most popular legend in the Tubo era. It is consistent with and serves the politics of the three treasures of the Tubo era. This situation has obviously denied the folklore that Tibetans came from macaques and hooligans. Because in fact, the contents of these two legends are mutually exclusive: since Tubo Zampa fell from the sky as the son of the gods and became the king of the world, it is obviously inconsistent to say that Tubo is the offspring of a combination of macaques and hooligans. In this context, it is not difficult to understand that the Tibetan literature in the Tubo era did not contain the legend of the combination of macaques and hooligans from Tibetans. This is probably one of the reasons why this legend was recorded in 1 1 ~ 12 century, that is, after the collapse of Tubo Zampa's kingship.

Secondly, according to the Origin of Good Death Teaching written by Master Bouton at 1322, "Tibetan legends say that (Tibetans) were bred by monkeys and hooligans. You have to read other history books to know these details. " According to Master Bouton's records, this legend comes from Tibetan legends and stories. As we know, generally speaking, legends and stories often have folk characteristics, which are mainly passed down by word of mouth. In fact, the Tibetan historical materials we see today, whether it is Dunhuang Tubo historical documents or inscriptions on stone carvings and bamboo slips, are all from official records. The contents recorded in these historical materials mainly include praising the cosmic system and events, court etiquette system, royal activities and a series of court events involving internal affairs and diplomacy. Therefore, as far as the existing Tibetan historical materials in the Tubo era are concerned, there are obvious limitations in reflecting the social life of Tubo, especially the cultural customs of the lower classes and telling stories. It is not surprising that the Tibetan folklore of the combination of macaques and hooligans is not recorded in the official documents produced to meet the needs of Zambian kingship in the Tubo era.

In addition, this legend first appeared in Tibetan literature with Buddhism as its content in112nd century A.D., and it may also be related to the conversion of Buddhism to the people and its folk process after the demise of the Tubo Dynasty. As we know, Buddhism in the Tubo era was mainly popular in the upper classes of social rulers such as royal family members and noble ministers, and its development mainly benefited from the support of Zambian royal family. However, in the last years of Tubo, due to the destruction of Buddhism by Dharma and the subsequent collapse of the Tubo Dynasty, a large number of monks who lost their livelihood were forced to move to the people, which led to the general transfer of Buddhism from the upper rulers to the people. After Buddhism was introduced to the people, in order to gain the recognition and belief of ordinary people, it had to absorb the folk cultural elements in the collection extensively, thus promoting the mutual penetration and integration of Buddhism and Tibetan local culture. Folk Buddhism, that is, the process of "hiding" lasted for nearly a hundred years, forming Tibetan Buddhism in the late 10 century. The legend of the combination of monkeys and hooligans originated in Tibet was recorded in Tibetan literature with Buddhism as its content in the 2nd century A.D.1/KLOC-0, which was probably a result of the transfer of Buddhism to the people from the end of the Tubo Dynasty to the end of the 20th century A.D.1. Because it is not difficult to see that this legend has been marked with a strong Buddhist color in the records of several Tibetan historical books, such as the Sermon on Mani and Five Religions, which may be112nd century works. According to Mani, the monkey was born out of Guanyin. He and the rogue gave birth to six little monkeys, which were worshipped by six Taoist priests and later multiplied into the six earliest clans in Tibet. The record of this event in the Five Classics also contains a lot of Buddhist content. This "Buddhist" folk custom is what Buddhists did to win the recognition and belief of ordinary people after the demise of the Tubo Dynasty in the 9th ~/Kloc-0th century and the conversion of Buddhism to the people. In fact, it was an example of the mutual infiltration and integration of Buddhism and Tibetan local culture at that time to transform the folklore familiar to ordinary people into a tool to publicize Buddhism in order to expand the influence of Buddhism on the people. In addition, from the Buddhist traces mixed in this legend, we can easily find that the Buddhist process of this legend is actually completed step by step. The Buddhist trace of this legend is not obvious in several reliable Tibetan history books in the early post-flood period. For example, Baxie only mentioned that "Tubo people are all descendants of macaques", while the origin of the teaching method of good death written at the beginning of14th century only recorded that "Tibetan legends say that monkeys and hooligans mated" and there is no trace of Buddhism. However, in the "rich Tibetan" literature such as Marni's Sermon and Five Legacies, as well as Wang Tongji of Tibet, mkas-pavi-dgav-ston and Wang Chenji of Tibet compiled by 14 century and 15 ~ 16 century, In the history of Tibetan literature, it was clearly written: "The macaque is the incarnation of Guanyin Bodhisattva, combined with Yan rogue, having children is also the enlightenment of Guanyin Bodhisattva, and the grain is also the story given by Guanyin Bodhisattva, which is undoubtedly a layer of religious dust cast by some Buddhists later." The word "dust" used here is very vivid, that is to say, this legendary Buddhist element was obviously "covered" later and was artificially added by later Buddhists. This shows that the original prototype of this legend should obviously be much earlier than the time recorded in Buddhist history books. In this regard, Mr. Zhang Yun also pointed out: This legend "was changed as a tool to promote Buddhism by later Buddhist historians, as evidenced by the fact that macaques were punished by bodhisattvas and ordered to practice, and were married to rock witches by bodhisattvas and Buddhist mothers. Its basic plot should be the content of an ancient legend. " Mr. Geller also believes: "There is no such thing as" Guanyin attunement "in the theory of" macaques changing into human beings "circulated orally by the people and in the early Tibetan religion. All these indicate that the era of this myth must be very early. "

Four: In Tibetan mythology, there is another romantic view on the origin of human beings. There is a widely circulated myth in Tibetan areas. Long, long ago, in Qiongjie Street of Yalong River Valley in Shannan region of Tibet, there were high mountains and dense forests. A macaque lived on the mountain, and a beautiful witch lived in a cave on the mountainside. One day, the witch came to the macaque under Tara's instructions. She said, "We are all lonely. Let's live together. I will accompany you all my life. " The ignorant monkey replied, "I'm afraid this is not appropriate." I am a monkey with wrinkles on my face, animal hair on my body and a disappointing tail hanging from my ass. I don't deserve to be your husband. You'd better find a male demon better than me to satisfy your desire! "However, it wasn't long before the monkey was enlightened by Guanyin, agreed to live with the banshee, and gave birth to six children. Later, these children became husband and wife and continued to form a family. I don't know how many years later, the hair and tail of the monkey offspring gradually fell off, becoming the ancestors of the snowy area, forming the earliest Tibetan clan members-six yak tribes named Bo.

Five: the king of Dapeng birds in the world. Tibetan creation myth and totem myth. At present, it is mainly seen in Ancient Songs of Creation and Sacrifice to Mountain Gods, and there are also many fragments in heroic epics. Like other songs, Dapeng's songs that changed the world in "Ancient Songs of Creation" are performed in the form of question-and-answer duets, and most of them are about 400 lines, which vary from place to place and are more complete than other materials. The general idea is: before the creation of the world, before the world, day and night were inseparable, and the wind moved the whole world to swirl, and the spiral of heaven and earth began with the wind. Heaven has a Lord, Dapeng, and negative heaven is promoted to Dapeng; There are giant turtles in the ground, and there are giant turtles in the town. Dapeng is born of eggs, father is the strategy itself, mother is the wisdom itself, and son is Dapeng itself. There are no nests and eggs on the medicinal trees in Miao township in the north, and they can't be taken or taken. There are diamond patterns on them. If strangeness is a dome, it comes from the god above; Seen from below, it is a spirit, and seen from the front, it is a dome. To say that strangeness is a giant egg, it is carried by precious treasures, nurtured by heaven and hatched by the dragon god. Say its color and homophonic, the god creates white, and the god of plague creates red; The dragon god leads to black. It is said to be generated by panax notoginseng; After 17, it is yellow blood, after 27, it is yellow velvet, and after 37, it is Dapeng. The 13th National Congress of the Communist Party of China produced dew, goblins and borneol, gold, silver, copper, iron and white snails, as well as pearls, tankeqing and white jade. (Because of factors or elements, sandalwood is sandalwood, Ke is a family, and blue and white jade is one kind each. ) to say how the factor becomes, it is from the spirit of pills, planted on the mountain of worry-free medicine, to the forehead of fearless medicine. When it comes to what Dapeng eats, the vicious black snake is above it, the king of hookworms is among them, and the soil grain is below it. If you want to know the nine wonders of appearance: the golden beak is like a diamond front, the golden eyes are like the sun, and the golden neck is like a treasure jar. Realize the nine unique features: the upper gasp is like a hook bend, and the lower beak is like a scorpion bend; Red is like lightning. To experience the nine wonders of appearance: fluff is like a step, and belly lines are like an altar; The tail feather is like a pennant. The nine characteristics of heroic spirit are: the twelve crowns hold the sun and the moon, the sword with arms and feathers is linked to the plague god, and the claws are hung with gold hooks to catch the dragon god; Nine characteristics of heroic spirit: the belly velvet throne is padded with tail feathers, which subdues the devil on the soles of the feet and soaks acid to drive away the epidemic. Nine characteristics of heroic spirit: birds enjoy the horn to support the sky, people wear crown beads, and look down on the human dragon. The so-called five-party Peng: Bailuo first, Yan second, Huang Dianpeng third, Luyu Beipeng fourth, and Peng is in the middle. The so-called simple three kinds of Peng: Yao Shan turned into Bai Peng; The medicine tree is red Peng, and the French empty golden claw Peng. Sing this song Song Like ... People also think that Bai Peng is the glory of the gods, the red Peng is a carnivorous Peng, and the black Peng is the evil Peng in Shenlu Town. They uphold the right and suppress evil in their respective genera and uphold the path of justice. Dapeng in "Sacrifice to the Mountain God" is too religious, while Dapeng in the epic is too illusory and exaggerated to understand, or has a strong religious color, or is too simple and incomplete. The gentle style of ancient songs is adopted here. Because most of these materials are in verse form; Here as far as possible to maintain its basic content and rhythm style, but the composition is not the same, abridged and condensed parts account for about six tenths; Seven. Moreover, nowadays, some mountain gods directly regard Dapeng as "Xia Qiong", some use the word "Ani", which means "an old man descended from his ancestors", and some use it in combination with topography.