Who does the Ox(牛) symbolize in East Asia? (Part 1)
Who does the Ox(牛) symbolize in East Asia? (Part 1)
Let's explore the use of the 'ox' symbolism in East Asia to express identity dissatisfaction.
What are the records of 'ox' symbolism in East Asia? Let's find out.
I. The Flame Emperor Shennong(炎帝 神農), "Jiang(姜)", and "Qiang(羌)"
Firstly, in China, the most famous figure associated with the symbolism of the ox is the Flame Emperor Shennong (炎帝 神農). He is depicted as a demi-god with the head of an ox and is called the Flame Emperor. According to legend, he is the deity of agriculture who taught humans how to farm. This is evident in the Chinese character for agriculture (農耕), which includes "農".
Among the Five Emperors, excluding the revered ancestor Huangdi Xuan Yuan (黄帝 轩辕), Shennong might be considered the second most popular symbol. Moreover, he is viewed as a progenitor of the Chinese people. Jiang Taigong (姜太公), the founding monarch of the state of Qi (齊) during the Spring and Autumn period, was a descendant of the Flame Emperor Shennong. Modern individuals with the Jiang (姜) surname claim this lineage. The character "Jiang" (姜), with two dots at the top of the ideogram representing two horns, is often confused with "Qiang" (羌). Indeed, in Chinese history, "Jiang" (姜) and "Qiang" (羌) are frequently indistinguishable. "Jiang" is presumed to be a composite of 'sheep' (羊) and 'woman' (女), thus the Flame Emperor Shennong symbolizes both the ox of agriculture and the sheep of animal husbandry. The Flame Emperor Shennong's clan began from the consort Qiao (少典妃 喬) of Shao Dian (少典), who grew up in Jiang water (姜水), hence the surname Jiang was adopted, starting the Jiang clan.1) Additionally, there are claims that he authored the first book on traditional Chinese medicine, "Shennong Bencao Jing" (神農本草經).2)
We will now explore the origins and history of the Qiang tribe (羌族). Several theories exist regarding the Qiang: firstly, the "Book of Later Han" ("後漢書"), "Western Qiang Biography" ("西羌傳"), fully trusts the narrative that the Qiang tribe is a branch of the Flame Emperor Shennong's lineage. Secondly, some argue that the surname Jiang (姜姓) comes from the Western Qiang, not the other way around.3) Thirdly, there is a viewpoint (by Xu Xusheng 徐旭生) that the Flame Emperor Shennong is a descendant of the You Xiong (有熊) and You Jiao (有蟜) tribes, with no relation to the Western Qiang. The origin of the Jiang tribe appears in oracle bone inscriptions from at least the Shang dynasty era, including phrases like "Ji Chou bao, zhen, jin chu Qiang wu jiu" ("己醜蔔, 貞, 今出羌亡咎") and "Zhen, yu Geng Shen fa Qiang" ("貞, 於庚申伐羌").4) According to Qiang mythology, there are myths such as the ancestral myth starting with Mu Jie Zhu (木姐珠), sibling marriage myths (兄妹婚神話), a kingdom of women myth (女人國神話), and a cereal origin myth (穀物起源神話).5)
The Jiang tribe was conjectured to have been called Gui Fang (鬼方) during the Yin Shang (殷商) era. According to "Chronicles of Bamboo" ("竹書紀年"), "The king (Martial Lord of Shang 商的國軍無庸) led his troops and defeated the Gui Fang. The Di (氐) and Qiang (羌) came as guests." Also, "Gao Zong (Martial Lord) subdued the Gui Fang within three years. And, 'Having subdued them within three years, the nation was exhausted' indicating that the Gui Fang was a very powerful tribe. Today, in East Asian cultures, demons or ghosts are called 'guishen' (鬼神), derived from such historical contexts. Similarly, in Japan, spirits are handled in the story of Momotaro (桃太郎), which is related to Baekje (百濟) for the same reason6).
Despite being difficult to conquer, the Jiang tribe was nonetheless subdued. The government of the Shang dynasty composed a verse preserved for posterity: 'From then on, Di (氐) and Qiang (羌) could not but serve as kings' ministers,' confirming they became subjects of the Shang. The Jiang are mentioned in the "Guoyu" (國語) as 'Jiang's Rong (姜氏之戎),' meaning the Jiang of the Western Rong (西戎). It is analyzed that historically, the pronunciation of Jiang (姜) and Qiang (羌) was identical. According to the "Book of Later Han," 'The root of the Western Qiang originates from the Sanmiao (三苗), and the surname Jiang is a branch thereof.' Sanmiao was known as Miao during the Yao and Shun eras and as Man during the Spring and Autumn period, referred to as 'You Miao' (有苗) as well. They were distributed between Dongting Lake (洞庭湖, in northern Hunan) and Poyang Lake (彭蠡湖, Poyang Lake),7)8) later contributing to the fall of the Western Zhou (西周) alongside the Da Rong (大戎). In the later Warring States period, the Jiang tribe neighbored the Qin (秦) state and engaged in battles but eventually became subjugated to Qin.
Jiang and the Xiongnu were two powerful tribes in Northwestern and Northern China, hostile to the Chinese states. The Xiongnu rose to power earlier, becoming formidable under their leader Modu, as "their might shook the hundred barbarians(百蠻), with many Jiang tribes becoming vassals." The Jiang submitted to the Xiongnu, and during Emperor Wu's time, China prevented a coalition between the Qiang and Xiongnu by establishing the Hexi Corridor military districts, separating and preventing any north-south alliance between these groups. Later, "an army of 100,000 was sent to subdue them," establishing the Protectorate of Qiang, thereby consolidating control over the ancestral lands of the Jiang. Consequently, the Jiang moved to Huangzhong (now part of western Tianshui City), living around Qinghai Lake and other western salt lakes.
The Jiang tribe had several distinguishing characteristics. They were nomadic, as stated in the "Book of Later Han": "They do not have a fixed residence and follow the water and grass." They are known to endure cold and hardship, robust as metal and stone. It's recorded that they were fiercely resilient, and their women did not seek shelter against wind and snow even during childbirth. Moreover, the Jiang tribe was vast and widely distributed. The "Book of Later Han" notes, "The Jiang includes 154 clans," among them are the Ling Qiang (零羌), Seed Qiang (種羌), White Horse Qiang (白馬羌), Burnt Qiang (燒當羌), Three Wolves Qiang (參狼羌), and the Sincere People Qiang (虔人羌). Among these, the Burnt Qiang later founded what would become the Later Qin(後秦) dynasty. The records indicate their custom: "When a father dies, his wife becomes the wife of his son; if a brother dies, his wife is taken by his brother, thus the state has no widows, and the tribe flourished greatly." This practice of marrying within the family was also observed in the Goguryeo(in Korean Peninsula) culture.
From historical texts, the Jiang were formidable enough to compel even the Shang dynasty to compose poetry in honor of their submission, stating, "Since then, Di and Qiang could not but serve as kings' ministers," indicating their integration as subjects of the Shang. The "Guoyu" refers to the Jiang as "Jiang's Rong," suggesting they were part of the Western Rong, a term synonymous with their name. The pronunciation of Jiang and Qiang was historically the same, indicating their interconnected nature. According to the "Book of Later Han," "The root of the Western Qiang comes from the Sanmiao, a lineage of the Jiang surname." These details reveal a deep historical intertwining of these tribes with central Chinese civilization, shaping the dynamics of regional power and cultural exchange.
According to "Zhou Shu" (周書, Book of Zhou), Wang Hui (王會) described the Di Jiang (氐羌) as "phoenixes," and Kong Chao's (孔晁) commentary states, "The Di's land of Jiang (羌) and Jiang (羌) are different; therefore, they are called Di Jiang (氐羌), and today, they are referred to simply as Di." The term "Di Jiang is a phoenix" employs the character Luan (鸞), the same used in the expression "Nanlang Biseo" (鸞郞碑序), a stele representing the spirit of Silla's Hwarang.
According to the "Book of Later Han" (後漢書), "Di Jiang came from the Jiang (姜) surname," and modern historian Fu Sinian (傅斯年) also states that "Jiang (姜) is essentially Jiang (羌)." If so, the descendants of the Flame Emperor (炎帝) and one of the major ancient clans, the Jiang (姜) surname, belong to the Jiang tribe (羌族).9)
In "Zuo Zhuan" (左傳), during the 14th year of King Xiang (襄王), it mentions that one of the names of the nine provinces was Gua Zhou (瓜州), located near Qin (秦), where the people bore the Jiang (姜) surname, and though they were of the Rong (戎) tribe, they maintained their status as great lords of the four directions, among them the powerful state of Qi (齊). The example of the Jurchens (女眞), who conquered Central China and established the Manchu Eight Banners (滿洲八旗), all infused with Chinese style, and the Jurchen tribes along the upper Hun Tong River (混同江) still maintain their traditional hunting lifestyle to this day, not fully enjoying the benefits of culture. Based on this, it is evident that the root of Jiang (姜) is from the Western Rong (西戎), closely linked to the Zhou dynasty (周), though not entirely of Chinese origin.10)
In the unearthed Yin Ruins script, the radical 'person' (人) in the Qiang (羌) character and the yet-to-appear radical 'woman' (女) in the Jiang (姜) character were not significantly distinguished at the time. Later, as male and female titles diverged, so 'territorial view from person' (地望從人) became associated with the Qiang (羌) character, and 'female from woman' (女子從女) with the Jiang (姜) character, thus differentiating the two. However, even scholars from the Han (漢) and Jin (晉) dynasties would have recognized Qiang (羌) as Jiang (姜). The Jiang (姜) and Qiang (羌) are essentially the same, merely distinguished in writing by one name. Some argue that the Zhou dynasty's Jiang (姜) and the Han dynasty's Qiang (羌) were the same. According to the "Western Qiang Biography" (西羌傳) in the "Book of Later Han" (後漢書), the origin of Western Qiang stems from the Sanmiao (三苗), and the surname Jiang (姜姓) is a branch of it.' Thus, Fan Ye (范曄), although a native of the Liu Song (劉宋) dynasty, considered the Jiang (姜) and Qiang (羌) to be the same. His version of the "Book of Later Han," though largely a revision of the works of the Hua (華) and Sima (司馬) families, is not without foundation. Moreover, articles in the "Western Qiang Biography" indicate that many Qiang tribes originally migrated from east to west, closely linked to the rise of the Qin's (秦) influence over the Qiang. This aligns with the mention in "Zuo Zhuan" during the 14th year of King Xiang of the Jiang Rongzi (姜戎子), suggesting that some Han dynasty's (漢代) Qiang tribes were indeed of the Jiang (姜) lineage.11)
Fu Sinian (傅斯年) mentioned, "Jiang (羌) and Zang (藏) have nearly identical pronunciations in Beijing dialect, and the Jiang and Zang tribes are the same. The Zang tribe (藏族) refers to Tibet," and the mentioned Zang tribe in "Han Shu" (漢書) Volume 6 as "Ye Jun" shows a similar character relationship. The tribe represented as Ye in the East is expressed as Wei (濊) in the "Book of Later Han" (後漢書). The author who first described "Han Shu" may have intentionally used similar characters to name these groups based on their similarities. Additionally, if the records below are considered, the Qiang-Zang (羌藏族) and the Da Yue Shi (大月氏) share a connection.
"The Da Yue Shi (大月氏) originally lived near the border but fled far from Central Asia to escape the Xiongnu (匈奴). It is currently uncertain which tribe the Da Yue Shi belongs to. According to Western scholars, there are four theories: the Zang tribe (藏族), Mongol tribe (蒙古族), Turkic tribe (突厥族), and Aryan tribe (阿利安族). The character 'Shi' (氏) is not read as 'Shi' in historical texts, but rather as 'Di' (氐). Later, the Ye Dali (嚈噠) are always mentioned in historical texts as a type of Da Yue Shi, broadly belonging to the Qiang-Zang tribe (羌藏族), and the Da Yue Shi, broadly viewed, originally belonged to the Qiang-Zang tribe, later migrating west to live mixed with various Western tribes, gradually losing their purity. After the Da Yue Shi moved west, those who did not follow mixed with the Han people and lived in Huangzhong (湟中), separately named."12)
II. The Connection between Jin(辰), Ye(濊), Qiang(羌), and Jiang(姜)
Let's take a closer look at the Chinese character for agriculture, "農." It is a composite of "曲" and "辰." Additionally, "曲" does not mean 'to bend' as its character might imply. Its original form depicts 'a field (田)' and 'two hands.' Thus, "農" represents "two hands stretched over the field (田) above Chen (辰)."
Another usage of "辰" is in "辰國" (Chen Country). It is referred to as "真番旁辰國" in the "Records of the Grand Historian" (史記) and as "真番辰國" in the "Book of Han" (漢書). It is worth noting that it is also written as "真番旁衆國" in the "Records of the Grand Historian," leading some to argue that it does not exist, but as later historical texts also use "辰韓" and "辰國," it is generally accepted that "辰" is correct. The claim of its non-existence is understandable, presumably because "震" is associated with "辰." According to the "I Ching" (周易), the Emperor (not the Yellow Emperor; Chinese people often add "黄" to all emperors to distort it to "Yellow Emperor," but if you look at the original text, you can see that "帝" and "黄帝" are different. This distortion benefits the Chinese collective as it aligns all emperors with the Yellow Emperor) comes from "震."13) Originally, Balhae called itself "震." However, the Chinese, not considering Balhae as part of the same nation, refused to acknowledge the name "震" and instead called it "Balhae (渤海)." Nevertheless, as my previous research on the Eastern Barbarians shows, this is not an insignificant expression.14) According to Yoichiro Sato's studies, the origin of rice cultivation (稲作) is none other than the Yangtze River (長江).15) According to the Chinese text "Lun Heng," during the Zhou era, Yue Shang (越裳) offered a white pheasant, and the Japanese offered spearmint.16) Also, according to the "Accounts of the Eastern Barbarians" in the "Records of the Three Kingdoms" (三國志), South Korea is adjacent to Japan [南與倭接].17)
According to the "Book of Han" (漢書) "Treatise on Geography," when Xia Xiaokang's (夏 小康) son was enfeoffed in Kuaiji (會稽), he shaved his head and tattooed his body to avoid attacks by Jiaolong (蛟龍).18) According to the "House of Yue" in the "Records of the Grand Historian" (史記), the King of Yue (越王) was a descendant of Xiaokang.19) Meanwhile, according to "Wei Lue" (魏略), the Japanese are descendants of Wu Taibo (吳太伯).20) However, the story of Wu Taibo in "Wei Lue" and "Spring and Autumn Annals of Wu and Yue" (吳越春秋 "吳太伯傳") follows the same narrative structure as the above story of 'Xiaokang's son.' This suggests that Wu might have imitated the story from Yue. Wu was a state directly north of Yue, which claimed itself as a successor to the Xia dynasty. The Chinese idiom "Wu Yue in the same boat" (吳越同舟) implies that "even if people from Wu and Yue, who typically do not get along, are in the same boat, they share the same fate." It is important to note that it was common knowledge among ancient Chinese that people from Wu and Yue did not get along, likely due to conflicts between the migrating Ji (姬) surname Wu clan from the north and the indigenous Yue tribe. Moreover, as seen in the case of Buyeo in "Wei Lue," the intention of Chinese authors to manipulate historical records makes it a less reliable source.
The symbolism of the ox in Silla can be understood through the character 'Gangsu,' who self-identified as "Imnagaram," in Silla records. His birth story notes that his head was shaped like an ox's horn, which was seen as a good omen by those around him. This indicates that at least during that era in the Silla region, the symbolism of the ox was perceived positively.21) According to the "Samguk Sagi" (삼국사기), Silla was founded in 57 BC. Japanese records suggest it was founded by a brother of Emperor Jinmu. According to Goguryeo records, Silla was founded by the Okjeo people, while Baekje records claim Silla was founded by the Baekje people. However, according to the "Samguk Sagi," Silla was founded before the establishment of Baekje. If Baekje or Okjeo founded Silla, this contradicts the claims by many Korean scholars in the "Samguk Sagi," like Kim Busik, who argue it was founded by 'refugees from Joseon.' Also, the credibility of sources predates those of the "Samguk Sagi." Why are there such discrepancies in the records? In the case of the "Nihon Shoki," stories without chronological records were arranged according to the logical order of the narrative, often leading to errors. Similarly, ancient cultures outside of China likely lacked or had non-uniform methods of time recording. But what about the records in "Samguk Sagi" that contradict Chinese history? For more on that, refer to another piece I wrote.
The example of 'Jin' (辰) suggests that the southern part of the Korean Peninsula and the Jiangnan (長江) region of southern China might have shared the same cultural sphere. According to the etymology of "農," in China, the god of agriculture, the Flame Emperor Shennong (炎帝 神農), "brought it with both hands from the field(田) above Jin (辰)."
According to scholar 'Dong Cho-pyeong' from the Republic of China, the Xia (夏) were a branch of the Baiyue (百越) who moved north to establish the Xia dynasty in the central plains22). Moreover, linguist 'Kim Jong' from the University of Hong Kong argues based on linguistic evidence that a branch of the Baiyue (百越) moved north to establish the Xia (夏) and Buyeo (扶餘).23)
The "Book of the Northern Dynasties" mentions that the Okjeo people founded Silla in the 200s. Looking into the context of the "Book of the Northern Dynasties," it appears that when Chinese Guan (毋丘儉) temporarily conquered Goguryeo, he wrote the information based on what he heard from the locals, who possessed imperfect Chinese-Korean translation abilities.24)25) Similarly, in the "Book of Sui" Silla Monograph, it is written that Silla was a state founded by the Okjeo people when Guan (毋丘儉) invaded Goguryeo.26)
According to the "Samguk Sagi," the initial name of Baekje was Sipje (十濟). The story goes that when King Onjo (溫祚) merged his brother Biryu's (沸流) subjects to form a larger kingdom, Biryu's people were so pleased that they changed the name of the country to Baekje (百濟).27) In the "Book of Sui" Baekje Monograph, it is written that initially, about a hundred families [百家濟海] crossed the sea and moved south to establish the nation, hence the name Baekje.28) As I have mentioned before, the record that Baekje, originally called Sipje, was founded by crossing the sea and the mention that Baekje descended from Buyeo are not contradictory.29)
However, such records are often ignored by modern Koreans as they are considered unfavorable. According to the "Samguk Sagi," the foundation of Silla is marked as 57 BC. Yet, Iran's "Kush-Nama" claims that Silla already existed around 350 BC. Japan asserts that Silla existed as early as 600 BC. The reason for these discrepancies in time might be speculated as follows: initially, in the regions east of China, non-Chinese people did not keep time in the Chinese manner, but this system was disrupted upon contact with the Chinese. I will explain more about this next time (related to the 倉頡).
What about Fuxi (伏羲)? The character '羲' in Fuxi's name, similar to '姜', symbolizes two horns, and Fuxi is also often depicted with two horns like the Flame Emperor Shennong. Legend says that during the great flood, Fuxi survived by being in a gourd, and it is said that he was named Fuxi because he came back to life.30) However, it should be considered that this is a later addition by Sima Zhen (司馬貞, 656 - 720 AD).
The "Three Sovereigns Annals" (三皇本紀), where Fuxi is described, is a later addition with political intentions from people of that era in Tang China, and there is strong suspicion in the records stating that he established his capital in Huaiyang County (which is Chen (陳)). This is because Chen is a descendant of Emperor Shun (帝舜), and unlike the records in the "Records of the Grand Historian" (史記) where Emperor Yao (帝堯) voluntarily abdicates the throne, the "Ancient Bamboo Annals" (古本竹書紀年) mention that Shun imprisoned Yao, leading to speculation that it is another fabricated record by the Chinese, as usual.31)
The sudden emergence of the gourd as an important symbol in Chinese mythology, the inconsistency in lineage, and the 'political purpose' of historical texts created in the 7th-century context (Sino-Silla relations) make these records highly unreliable. Moreover, if records of the Three Sovereigns (三皇) had existed from ancient times, why didn't Sima Qian, who wrote the "Records of the Grand Historian", compile the "Annals of the Three Sovereigns"? This further proves the distortion of the records. However, there may have been some reasons or origins for specifically linking the existence of Fuxi.
Although the earliest confirmed period of Fuxi is the Tang dynasty, he is mainly associated with the symbolism of lightning. Moreover, Jupiter, which represents lightning, is a symbol of the thunder god, and Jupiter (木星) is linked to the east according to the Five Elements theory.32) However, the group that claims on Wikipedia that Chen (辰) symbolizes Jupiter (木星) from the east probably focuses on the eastern nature of Jupiter.33) This raises some concerns. Despite the existence of the planet named "Chen star" (辰星), it is doubtful whether they (the Eastern Barbarians) are biased in their thinking, only favoring manipulated history that benefits them. If Fuxi is connected to the symbolism of lightning, it may be possible to speculate where the mythological elements in the Korean "Samguk Sagi" (三國史記) and "Samguk Yusa" (三國遺事) that suddenly appeared with the legend of Dangun originated from.
Based on various evidence, the claims by medieval Korean (Goryeo, Joseon) scholars of a connection between the founding of Joseon and Silla are presumed to be historical manipulations driven by their national identity, and their reliability is very low.34) The state composed of Tang and Sui people, which constitutes modern South and North Korea, is problematically manipulated by these Chinese as if they were not Chinese.
The Tang manipulated themselves as descendants of Gojoseon and brought in manipulated "Wei Lue" (魏略) historical texts to Silla, carrying out various historical falsifications. In the records of Silla's 27th queen, it is stated, "When a queen became king, though there was Dao, there was no dignity, and Guhan (九韓) invaded." The term "Guhan" (九韓), considering its historical context, is a depiction imitating the Chinese "GuYi" (九夷), intentionally suggesting by Silla nobles that Yi (夷) tribes were Chinese.35)
Additionally, more than 100 years after the fall of Silla, in 1072, a Japanese monk visiting the Song dynasty recorded in "Visit to Mount Wutai and Mount Tai" (參天臺五臺山記) that the Korean Peninsulas people residing in the Song dynasty were distinguished as Goryeoian and Sillaian. According to the records, Sillaian were involved in transportation, assisting the Japanese monk with interpretation and other travel arrangements, and they provided a performance, which was distinctly noted as Silla music, not Goryeo music.
In Shin Yu-han's "Haeyurok" (海游錄), the fact that Japanese referred to Koreans as Tang people (唐人) allows us to vaguely understand the ethnic cleansing and historical manipulation by the Chinese. Furthermore, in Japan, the on-reading of Tang (唐) settled as 'kara,' (から) derived from Gaya, serves both as a precaution against Korean-Chinese who falsely claim to be Gaya and hopes that the concept of 'Gaya' would act as a filter in contact with the vast empire of 'Tang.'36) Hence, even today, many words in Japanese are read with the on-reading 'kara' for Tang (唐), indicating that the Japanese recognized Goryeoian (Koreans) and Sillaian as distinct ethnic groups and attempted to distinguish the two concepts.
However, neither the ancient Sillans nor modern Japanese have been able to describe exactly how it was possible. Meanwhile, in the modern and contemporary periods, the Western academic community has failed to distinguish between ancient Sillans and modern Koreans, showing a fragmented understanding of East Asian history from the perspective of Western scholars who are not East Asians.37)38)
In the southern part of the Korean Peninsula, the nation of Gaya is known from records to have revered chickens as sacred.39) Similarly, according to the "Chronicles of the Great Yue," the powers that existed before the founding of the Yue state used the white chicken as a symbol. However, the "Complete Chronicles of the Great Yue" (大越史記全書) was compiled under the Lee dynasty. Like the "Samguk Sagi," both chronicles were written after the Tang dynasty era, and in the case of Korea, they were clearly written after ethnic cleansing by the Chinese had been completed. Furthermore, the disappearance of historical records written by non-Chinese before they were compiled by the Tang Chinese raises reasonable doubts. Both were written by people of Tang Chinese descent and influenced greatly by the Tang dynasty, sharing the eerie commonality that earlier materials written by non-Chinese have all vanished.
Additionally, the Chinese intentionally misrecorded the Kingdom of Mokji (目支國) on the Korean Peninsula as Yueji (月支國) in the "Records of the Three Kingdoms," referring to the Yuezhi of Central Asia. This distortion was fabricated to legitimize the migration of Mahan people from Mokji to Shilla (Shirapa).40) Although it is difficult to understand why such manipulation was done, contemplating the connections of the Jiang tribe makes it comprehensible.
III. Jiang Taigong(姜太公)'s Jiang Qi(姜齊)
Jiang Tai-gong (姜太公), the first monarch of the state of Qi, one of the five hegemonies during the Spring and Autumn period, was a descendant of the Emperor Shennong. However, in 386 BC, the monarchy of Qi was usurped from the Lu clan (姜姓 呂氏, upper surname: Jiang, clan surname: Lu) of the Jiang surname to the Tian clan (田氏) of the Gui upper surname (嬀姓), turning the state completely into a nation ruled by the Yi(夷) tribe, resulting in the displacement of the ruling ethnicity. The process was as follows: In the 14th year of Duke Huan of Qi (齊桓公), Duke Huan took in Gongzi (公子) Wan (完) — a refugee from Chen (陳) and the son of Duke Li (厲公) of Chen, who was an ancestor of the Tian clan. Thus, in 672 BC, descendants of Tian Wan, who had fled from Chen to Qi and became a powerful aristocratic family, established the families of Tian, Sun, Wen, Xue, and Wang. They interchangeably used the surnames Chen (陳氏) and Tian (田氏). In 386 BC, Tian Hua (田和) of Qi ousted Kang Gong (康公) of the Jiang surname and became the feudal lord of Qi.
Jiang Tai-gong was a foundational hero who assisted Kings Wen and Wu of Zhou in founding the Zhou dynasty and was the progenitor of the state of Qi. The "Six Secret Teachings (六韜三略)" written by Jiang Taigong, continue to be transmitted today and make up two of the Seven Military Classics (武經七書), essential military reading in ancient China. Sun Tzu's "The Art of War", which is well-known in the West, was also based on Jiang Tai-gong's book Six Secret Teachings.
According to the "Records of the Grand Historian" "House of Duke Tai of Qi", (史記, 齊太公世家) when the Duke of Zhou (西伯) saw Jiang Tai-gong, he was overjoyed and exclaimed, "Since the era of my great ancestor Tai-gong, it has been said that 'When a sage comes to Zhou, Zhou will prosper.' Are you not that person? Tai-gong has waited for you for a long time." This highlights that the ruler of Zhou had long awaited someone like Jiang Tai-gong. (That's why Jiang's name becomes Tai-gong) During that time, Zhou, which had risen in rebellion against the Shang(商), desperately needed help. Could it be that his background influenced the depiction of Jiang Tai-gong as a greatly desired individual?
The "Records of the Grand Historian" "House of Duke Tai of Qi" mentions that he was originally from the East Sea (東海) area, and his ancestors had assisted King Yu (禹) with flood control efforts. For their merits, they were granted the land of Lu (呂) and became feudal lords. The "Discourses of the States" "Discourses of Zhou" (國語, 周語) states that "Qi, Xu, Shen, and Lu originate from Tai-Jiang," (大姜) and according to Wei Zhao (韋昭), all four states belong to the Jiang surname and the Xin dynasty is Jiang Rong (姜戎). The Jiang clan originally corresponded to the Rong tribe, as noted in the "Discourses of the States" as "Jiang's Rong (姜氏之戎)." However, in the "Chronicles of Lu" (呂氏春秋), they are described as Dongyi(東夷) noble. Thus, it is understood that the identity of Jiang's clan changed to that of the Dongyi tribe, which had a large population and was dominant in China, at least after the fall of the Jiang dynasty.41) The term "Dongyi noble" can be interpreted in two ways: either as a noble of the Dongyi tribe or as a noble ruling the Dongyi tribe. It is presumed that the ambiguity in interpretation was intentionally created to gain an advantage. This record provided an excuse for the Chinese to manipulate the later Dongyi. The eastward expansion of the Dongyi led to Chinese manipulation of history.
In "Records of the Three Kingdoms" "Book of Wei", it is stated that because of the customs of the Jinhan (辰韓) people of flattening a child's head with a stone immediately after birth, people in Jinhan today have flat heads. This has been confirmed by the discovery of deformed skulls in Yean-ri Tombs No. 85 and No. 99, wooden tombs from the 4th century in the Gaya Ancient Tombs in Yean-ri, Gimhae, Gyeongsangnam-do. Additionally, remains where cases of artificial cranial deformation were discovered have been found on the coast bit far of the ruins of the Dawenkou culture (4300-2500 BCE) on the Shandong Peninsula, where the Qi dynasty was founded. A deformed skull was also discovered at the Hirota site in southern Japan.42)43)
IV. The Genealogy of Laozi(老子) and the Yi(夷) People
What about the record of Laozi riding a cow? Does Laozi then have a relationship with cows? Could it also be related to the Zhou Dynasty's emphasis on agriculture?
To put it plainly, the Chinese are attempting to manipulate the symbolism of Shennong into their own by leveraging the Zhou Dynasty's focus on agriculture. The Zhou Dynasty was simply an ancient nation that emphasized agriculture, and there are no records to suggest that Shennong was considered the 'ancestral god' of the Zhou royal family at that time. (A supplementary explanation may be needed, which I will write about in detail later.)
Laozi is said to belong to the Yi (夷) tribe.44) Through the following records, it is evident that Jeyo is of the same race as the Dongyi people. ① "Huainanzi": Emperor Yao took the initiative and commanded Ye to shoot the sun. ② "Lunheng": Emperor Yao himself shot the sun with a bow. For these reasons, Jeyo is considered the 'same person' or 'person of the same lineage' as the progenitor and descendants of the Yi people.
Is there a connection because there is a depiction of Laozi riding a cow? The act of riding is not considered favorable,45) regardless of whether it can be known through the "Classic of Mountains and Seas." Moreover, globally used slang for 'riding' does not carry a very good connotation. This reveals the intentionality of exploitation. Initially, does it even make sense for a low-ranking official of the Zhou Dynasty to present his own symbolism? It's nothing more than manipulation.
What about Laozi? In the case of Laozi, one cannot help but view him very negatively. Originally, the Chinese propagated the laughable distortion of history that the Taiji was invented by Laozi. However, Taiji, found in many ancient civilizations' cultures, was not invented by an individual named 'Laozi,' but was instead recreated. If the Chinese manipulate this into claiming the invention of Taiji itself, it inevitably becomes clear that this is yet another method of manipulation by the Chinese, as they always do, by appropriating symbolism and migrating there.
Taiji is actually found in the Cheonjeon-ri petroglyphs, Alexei Okradonikov's collection of petroglyphs (rubbings) from the Amur River area, and the Aztec Mayan civilization.46)47)48)
For this reason, criticism of Laozi also forms. According to critics, the Taiji symbol was originally a symbol representing the sun, but Laozi, either through his own invention or recreation (as claimed by modern Chinese), crafted Taiji based on the concept of Yin and Yang. However, why did Laozi add the symbolism of male and female to this concept of Yin and Yang? Another record of Laozi suggests that he advocated Bangjungsul as a way to become a hermit. Ultimately, he is seen as a perverted thinker whose ideas reflect the aspirations of a subjugated people of the Zhou Dynasty, where strong delusional tendencies related to sexual desires were suppressed. I am deeply disgusted by the Chinese who hide their sexual desires under the guise of ideology and, because they are descendants of these fabricated thinkers, treat Laozi with undue reverence as a great figure. If we interpret it more broadly, the tradition of distorting ideas that began with Laozi has not ceased, and could this be the origin of a culture of manipulation in which modern Chinese first create delusions and use the majority of the population to manipulate records to fit those delusions? I suppose it.
【References】
1) 楊海帆, 2003, 3기
2) Shennong Ben Cao Jing, Wikipedia, Archived from the original on 29 May 2023 10:53 UTC. Retrieved from 14 July 2023 14:01 UTC.
Wachtel-Galor, Sissi; Yuen, John; Buswell, John A.; Benzie, Iris F. F. (2011). Benzie, Iris F. F.; Wachtel-Galor, Sissi (eds.). Ganoderma lucidum (Lingzhi or Reishi): A Medicinal Mushroom. Herbal Medicine: Biomolecular and Clinical Aspects (2nd ed.). Boca Raton (FL): CRC Press/Taylor & Francis. ISBN 978-1-4398-0713-2. PMID 22593926. The first book wholly devoted to the description of herbs and their medicinal value was Shen Nong Ben Cao Jing, written in the Eastern Han dynasty of China (25-220 AD). This book is also known as “Classic of the Materia Medica” or “Shen-nong’s Herbal Classics.”
Traditional uses, chemical components and pharmacological activities of the genus Ganoderma P. Karst.: a review / Li Wang, Jie-qing Li, Ji Zhang, Zhi-min Li, Hong-gao Liu, Yuan-zhong Wang // RSC Advances: Issue 69, 2020. — p. 42087
Unschuld, Paul U. (1986). Medicine in China: A history of Pharmaceutics. Berkeley: Univ. of California Pr. ISBN 9780520050259, p. 17.
3) 章太炎, 『章太炎先生文錄新編』 巻6下, 「西南屬夷小論」
4) 孟鷗, 2007
5) 徐曉光, 1995
6) 桃太郎の鬼の正体は「百済の王子」だった！？ 鬼を倒した吉備津彦（きびつひこ）とは？、<rekishijin>、Archived from the original on 2023-10-27, Retrieved 2024-05-11. URL: https://www.rekishijin.com/29803.
7) 『戰國策』巻22 吳起.
8) 侯哲安, 1979년, 1기.
9) 林惠祥(1901-1958), 『中國民族史』 下巻 (臺灣 商務仁書館、1935)：氐羌據後漢書言其出自姜姓, 今代史家亦有謂姜卽爲羌者, 若然則炎帝之裔而上古二大姓之一之姜姓乃屬羌族矣.
10) 林惠祥(1901-1958), 『中國民族史』 下巻 (臺灣 商務仁書館、1935)：左傳襄十四年羌戎一段, 知九州之一名瓜州, 其地鄰秦, 其人爲姜姓, 其類則戎, 雖則爲戎, 不失其爲四嶽之後. 四嶽之後, 有文物之大國齊, 又有戎者, 可以女眞爲例. 建州女眞征服中夏之後, 所謂滿洲八旗者盡染華風, 而在混同江上之女眞部落, 至今日仍保其漁獵生活, 不與文化之數. 但藉此可知姜本 西戎, 與周密邇, 又爲姻戚, 惟並不是中國.
11) 林惠祥(1901-1958), 『中國民族史』 下巻 (臺灣 商務仁書館、1935)：殷墟文字中出現羌字之從人, 與未出現從女之姜字, 在當時或未必有很大的分別, 到後來男女的稱謂不同, 於是地望從人爲羌字, 女子從女爲姜字, 沿而爲二了. 不過漢晉儒者還是知道羌卽是姜的. ... 姜羌之同, 是僅僅文字上一名之異流呢, 或者種族上周姜漢羌是一事. 照後漢書西羌傳, ‘西羌之本出自三苗, 姜姓之別也’. 則范曄認姜羌爲一事. 范曄雖是劉宋人, 但范氏後漢書僅是文字上修正華氏司馬氏的, 這話未必無所本. 且西羌傳中所記事, 羌的好些部落本是自東向西移的. 而秦之强盛尤與羌之西去有關系. 這話正和左傳襄十四年姜戎子的一段話是一類的事. 那麽, 漢代羌部落中有些是姜氏, 看來像是如此.”
12) 林惠祥(1901-1958), 『中國民族史』 下巻 (臺灣 商務仁書館、1935)：大月氏本居近塞, 後因避匈奴乃遠遁中亞. 大月氏屬何種族今尙未定. 據西人硏究, 有藏族,蒙古族,突厥族,阿利安族四說. 氏字不讀氏音, 且史書亦有作氐者, 而後來之嚈噠據史常言其爲大月氏種類, 嚈噠屬於廣義的羌藏族, 大月氏大約原來亦屬於羌藏族, 至於後來因西徙而與西方諸族雜居, 其種或致漸不純粹也. 大月氏西徙後一部分不從去者與漢人錯居湟中. 別有名稱.
13) 辛亚民：《说卦传》“帝出乎震”章析论 , <SOHU.com> , Archived from the original on 2017-07-18. Retrieved 2023-07-14. URL: https://m.sohu.com/a/157945413_713036?_trans_=010004_pcwzy.
" 帝出乎震，齐乎巽，相见乎离，致役乎坤，说言乎兑，战乎乾，劳乎坎，成言乎艮。"
14) My previous Blog post about 東夷, <Blogspot>, URL: https://decentpark-into-thevencera.blogspot.com/2023/06/blog-post_10.html
15) 稲のたどってきた道 佐藤 洋一郎 氏. <at home-academy>, Archived from the original on 2023-07-26, Retrieved from 2023-07-26, URL: https://www.athome-academy.jp/archive/biology/0000000116_all.html
16) [朴東-11] 오·월 전쟁과 오나라의 멸망 그리고 초기 동이 왜의 확산, <Media 시시비비>, Archived from the original on 2020-07-15, Retrieved 2023-07-14. URL: http://mediaccbb.com/news/newsview.php?ncode=1065543982440300.
" 이후 왕충의 『논형』에 왜인이라는 직접적 표현이 나타난다. 주 성왕 시기(BC 1043~1021)인 “주(周)시대에는 천하가 태평하였으며 월상(越裳)은 흰 꿩을 바치고 왜인은 창초를 바쳤다”(周時天下太平 越裳獻白雉 倭人貢鬯草)는 것이다. 『산해경』에도 “개국(蓋國)은 거연(鉅燕)의 남쪽, 왜의 북쪽에 있으며, 왜는 연에 속한다”는 기사가 나온다. 여기서 거연은 크고 강한 연나라로서 연소왕(BC 311~279) 때를 가리키고, 개국은 연나라의 장성에서 멀지 않은 산동지역을 의미하는 것으로 해석된다. 『한서』지리지에는 “낙랑(樂浪)의 바다 한 가운데에 왜인의 나라가 있는데, 백여국으로 나뉘어 있다. 세시마다 와서 조견하였다.”고 한다. "
17) 韓在帶方之南，東西以海爲限，南與倭接，方可四千里。有三種，一曰馬韓，二曰辰韓，三曰弁韓。辰韓者，古之辰國也。馬韓在西。
— 三国志、巻三十、東夷伝
18) 『漢書』 「地理志」 第八下 “其君禹後, 帝少康之庶子云, 封於會稽, 文身斷髮, 以避蛟龍之害”
19) 『史記』 「越王勾踐世家」：越王句踐，其先禹之苗裔，而夏後帝少康之庶子也。封於會稽，以奉守禹之祀。文身斷發，披草萊而邑焉。後二十餘世，至於允常。允常之時，與吳王闔廬戰而相怨伐。允常卒，子句踐立，是為越王。
20) 『魏略』(『翰苑』에 인용) “女王之南·又有狗奴國·女男子爲王. 其官曰拘右智卑狗·不屬女王也. 自帶方至女國萬二千餘裏. 其俗男子皆點而文聞其舊語·自謂太伯之後. 昔夏後少康之子封於會稽·斷髪文身·以避蛟龍之吾. 今 倭人亦文身·以厭水害也.”
21) 『三國史記』「卷46」「列傳 第六 强首」、其母夢見人有角而妊身, 及生頭後有髙骨. 昔諦以兒校勘 002就當時所謂賢者問曰, “此兒頭骨如此, 何也.” 荅曰, “吾聞之, 伏羲虎形, 女媧蛇身, 神農牛頭, 皐校勘 003陶馬口. 則聖賢同類, 而其相亦有不凢者.
22) 董楚平《吳越文化志》，上海人⺠出版社，1998年。
23) 金鐘《濮與中華⺠族》，廣州出版社，2012年。ISBN 978-7-5462-0291-4
24)『北史』「卷094 列傳第八十二 四夷」、或稱魏將毋丘儉討高麗破之，奔沃沮，其後復歸故國，有留者，遂爲新羅，亦曰斯盧。
25)『北史』「卷094 列傳第八十二 四夷」、其王本百濟人，自海逃入新羅，遂王其國
26)『隋書』「卷81 列傳第四十六 東夷」、魏將毌丘儉討高麗破之奔沃沮。其後復歸故國留者遂為新羅焉。故其人雜有華夏高麗百濟之屬兼有沃沮不耐韓獩之地。其王本百濟人自海逃入新羅遂王其國。
27) 『三國史記』「卷23 百濟本紀 第一」、其天險地利，難得之勢，作都於斯，不亦宜乎？」沸流不聽，分其民，歸彌鄒忽以居之。溫祚都河南慰禮城，以十臣為輔翼，國號十濟，是前漢成帝鴻嘉三年也。
28) 『隋書』「卷81 列傳第四十六 東夷」、百濟之先，出自高麗國。其國王有一侍婢，忽懷孕，王欲殺之。婢云：「有物狀如雞子，來感於我，故有娠也。」王捨之。後遂生一男，棄之廁溷，久而不死，以為神，命養之，名曰東明。及長，高麗王忌之，東明懼，逃至淹水，夫餘人共奉之。東明之後，有仇台者，篤於仁信，始立其國于帶方故地。漢遼東太守公孫度以女妻之，漸以昌盛，為東夷強國。初以百家濟海，因號百濟。
29) [#Youtube] My Comments (March 2024) #고대사 #금척 #키 성장 클리닉, <Blogspot>, Archived from the original on 2024-03-09. Retrieved 2024-04-02. URL: https://decentpark-into-thevencera.blogspot.com/2024/04/youtube-my-comments-march-2024.html.
「百済人」は自分たちを扶餘人の子孫と言い、同時に自分たちを海から渡ってきたので「済」と言いました。これは矛盾でしょうか？ 扶餘人は自らを「亡命者」と言いましたが、正確にどこから亡命したのかは分かりません。最初の倭は「巨燕の南にある」と言っていて、ただの「燕の南」なら楽浪郡の海の方ですが、「巨燕の南」なら‘日本海’にあたります。扶餘の子孫である高句麗は自分たちを「河伯」の子孫だと主張し、「河伯」は元々黄河上流の神でした。しかし、現代中国人の祖先によって霊落され、生け贄を要求する神として描かれます。だから諸葛亮が餃子を発明したのです。古代の黄河上流民族は漢民族の祖先によって逃げたので、「河伯」は霊落されて悪神になりました。楚は「楚辭」という詩で「河伯」を称賛しました。
30) 박영규, 『교양으로 읽는 중국사 1』 (웅진씽크빅, 2005), 17쪽. “복희씨伏羲氏는 중국 민족의 시조로 알려져 있는 신화적 인물로 복희伏羲 또는 복희伏犧, 포희包羲, 포희包犧 등으로 표기되어 있다.... 전설에서 복희는 인류에게 닥친 대홍수 시절에 표주박 속에 들어가 있던 덕분에 되살이날 수 있었다고 하는데, 다시 살아났다는 의미로 복희라고 했다고 전한다.”
31) 引《汲冢竹書》云：「舜放堯於平陽，取之帝位」
— 汲冢紀年存真
32) My previous Blog post 고대인의 천문학, <Blogspot>, Archived from the original on 2023-05-29, Retrieved 2023-07-14. URL: https://decentpark-into-thevencera.blogspot.com/2023/05/blog-post_29.html
33) Jin (Korean state), Wikipedia, Archived from the original on 8 July 2023 07:01 UTC. Retrieved from 14 July 2023 14:39 UTC.
" a division of the orbit of Jupiter identified with the dragon. "
34) [#東洋史] 한자 공동어의 변천 (상고 ~ 중고 시대까지) [: 박원기 교수님 강의 요약], <Blogspot>, Archived from the original on 2024-04-07, Retrieved 2024-04-17, URL: https://decentpark-into-thevencera.blogspot.com/2024/04/blog-post_17.html.
35)『三國遺事』「卷第三 皇龍寺九層塔」、新羅第二十七代女王爲主, 雖有道無威九韓侵勞. 若龍宫南皇龍寺建九層塔則隣國之災可鎮. 第一層日本, 第二層中華, 第三層吳 越, 第四層托羅, 第五層鷹逰, 第六層靺鞨, 第七層丹國, 第八層女犾, 第九層獩㹮.”
36) 『海游錄』>「申製述海遊錄[下]」>「附聞見雜錄」> 東曰唐史旣云倭。改國號爲日本。今後則願飭下輩。呼我以日本人可矣。余又問貴國人呼我曰唐人。題我人筆帖曰唐人筆蹟。亦何意。東曰國令則使稱客人。或稱朝鮮人。而日本大小民俗。自古謂貴國文物。與中華同。故指以唐人。是慕之也。
우삼동이 말하기를, “당사(唐史)에 이미 이르기를 ‘왜가 국호를 고쳐서 일본이라 하였다.’ 하였으니, 이 뒤에는 원컨대 하인들에게 신칙하여 우리를 일본 사람이라고 부르는 것이 옳습니다.”하였다. 내가 또 묻기를, “귀국 사람이 우리를 당인(唐人)이라 부르고 또 우리나라 사람의 필첩(筆帖)에 쓰기를 당인의 필첩이라 하는 것은 또한 무슨 뜻입니까?”하니, 우삼동이 말하기를, “국가의 명령으로는 객인(客人)이라 칭하고 혹은 조선인이라 칭하도록 하였으나 민속(民俗)이 옛적부터 귀국의 문물이 중화(中華)와 같다고 한 때문에 당인이라 칭하니, 이것을 사모하는 것입니다.”하였다.
37) 서양 사학자가 본 한일관계 “한국은 부모, 일본은 부모 버린 불효자식”, <동아일보> Archived from the original on 2005-04-22, Retrieved 2024-05-11, URL: https://shindonga.donga.com/society/article/all/13/104406/1
38) RAS Korea digitizes art historian Jon Carter Covell's 2,000 photos, <The Korea Times>, Archived from the original on 2021-12-14, Retrieved 2024-05-11, URL: https://www.koreatimes.co.kr/www/nation/2024/05/177_318658.html
39) 『三國遺事』> 金官城婆娑石塔 : 金官虎溪寺婆娑石塔者昔此邑爲金官國時, 世祖首露王之妃許皇后名黄玉, 以東漢建武二十四年甲申, 自西域阿踰陁國所載來. 初公主承二親之命泛海將指東, 阻波神之怒不克而還白父王. 父王命載兹塔, 乃獲利渉來泊南涯. 有緋㠶茜旗珠玉之羙, 今云主浦. 初解綾袴於岡上處曰綾峴, 茜旗初入海涯曰旗出邊. 塔方四面五層, 其彫𨩐甚竒. 石微赤班色其質良脆, 非此方類也. 本草所云, 㸃雞冠血爲驗者是也.
Geumgwan province Pasa pagoda : The Pasa stone pagoda of Geumgwan Gaya temple was carried by Heo, the queen of King Suro, from Ayuta Kingdom in the West. The princess tried to cross the sea to the east by her parents' orders. But the anger of the sea god failed to start. As the father, ordered her to carry the tower, then she was able to cross the sea easily. It moored on the south coast. It is now called 主浦 because it carries beautiful things such as red sails, red flags, and red jade. The first place where the silk were drop on the hill is called 綾峴. The coast where the red flag first came in is called the 旗出邊. The pagoda has four sides and fifth floor, and the sculpture is very unique. The stone has a color of red spots. The stone is soft. Therefore, it does not come from our country. This is what 本草 said, that the blood of the chicken's crest was examined by dipping it into a stone.
40) User contributions on Wikipedia (朴→歴史), <Blogspot>, Archived from the original on 2023-01-12, Retrieved 2024-05-11, URL: https://decentpark-into-thevencera.blogspot.com/2023/01/user-contributions-on-wikipedia_83.html
41)『史記集解』「卷三十二」太公望呂尚者東海上人、集解駰案呂氏春秋曰東夷之士…
42) Hirota people of Japan intentionally deformed infant skulls 1,800 years ago, <livescience>, Archived from the original on 2023-08-17, Retrieved 2023-12-26. URL: https://www.livescience.com/archaeology/hirota-people-of-japan-intentionally-deformed-infant-skulls-1800-years-ago
43) 土井ヶ浜遺跡 <Doigahama Site Anthropological Museum>, Archived from the original on 2023-12-26, Retrieved 2023-12-26, URL: https://www.doigahama.jp/
44) [#東洋史] The Truth about Korean history that Koreans want to hide, <Blogspot>, Archived from the original on 2023-11-14, Retrieved 2023-05-11, URL: https://decentpark-into-thevencera.blogspot.com/2023/11/the-truth-about-korean-history-that.html.
: Descendants of the Chinese Emperor Yao(堯) include the Han Dynasty's Liu(劉) Clan(202 BC - 220 AD). The Rhee(李) Clan is also descended from the Emperor Yao(堯), as evidenced by the Tang(唐) Dynasty took its name from the Taotang(陶唐)DiYao(帝堯). Emperor Yao(帝堯), the descendants of the ChenLi(陳豊氏) have the surname Yi(伊). Laozi(老子), the originator of the Rhee(李) family, was originally an official in the state of Zhou. The surname Rhee(李, 理, 伊) is derived from official of Zhou.
45) [#東洋史] 乘の意味、中国人が「老子・牛」の関係を自慢するのがヘンタイと感じる理由, <Blogspot>, Archived from the original on 2024-05-11, Retrieved 2023-12-26, URL: https://decentpark-into-thevencera.blogspot.com/2024/03/blog-post_8.html
46) 현대구상양식의 진로를 모색하기 위한 도상학 강좌 1. 글 : 박용숙 / 미술평론가, 월간 아트코리아 웹진, Archived from the original on 2009년 7월호, Retrieved 2023-07-14. URL: http://www.galleryartkorea.kr/Main/Main.asp?GotoPage=200907/10/12/200907101215&BK_Main=200907
47) [강원]멕시코 아즈텍 유적에서 발견된 태극무늬 정체는…, 동아일보, Archived from the original on 2014-11-10, Retrieved 2023-07-14. URL: https://www.donga.com/news/Society/article/all/20141110/67771258/1
48) 알렉세이 오크라도니코프, 시베리아 고대문화
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