Recently, I have been sorting out the information, if there is any error, please reply here.

Before Zhang Jiashi crossed over, he had a dispensable attitude towards some myths. But as far as some of his own personal experiences are concerned, as a Taoist priest, he is not completely unconvinced of some strange claims.

And in terms of some experiences after his crossing, although it is not said that Zhang Jiashi's original three views were destroyed, there is no doubt that legends such as blue wolf and nine-colored deer appeared in front of him in person, and even after he went to Buzhou Mountain, Zhang Jiashi has a bad feeling for the existence of these divine beasts or holy beasts, although it is not said that he has a bad feeling, but it can also be said that he is respectful and away.

After all, even with his current strength, it was enough to fight against a holy beast with a certain level, let alone as a blue wolf, the existence of the white tiger, a top-level divine beast in various regions.

......

In the Chinese mythological system, the dragon can be said to be considered as a representative race of beasts of the Chinese nation.

In the Book of Rites, the dragon can be regarded as a very representative description in this regard.

The dragon is a mythical animal in ancient myths and legends in China and other East Asian regions, and it is the chief of scale insects. It is often used to symbolize auspiciousness, and is one of the most representative traditional cultures of East Asian nations such as the Chinese nation.

The most basic feature of the image of the dragon is "nine likenesses", and the specific nine animals are still debated. Legend has it that it can be visible and hidden, small and huge, short and long. The spring equinox ascends to the sky, the autumn equinox dives into the abyss, and these images of dragons, which have been developed in the late period, are more complex than the original dragons.

In feudal times, the dragon was a symbol of imperial power, and the utensils used in the imperial palace were also decorated with dragons.

The dragon is the fifth of the 12 traditional Chinese zodiac signs, and is called the "Four Spirits" along with the phoenix, turtle and lin in the Book of Rites and Fortunes.

The dragon in Western mythology also translates to dragon, but the two are not the same.

The creatures that can be seen in ancient Chinese folk myths and legends in Chinese classics cannot be found in reality, but the composition of their images originates from reality and plays the role of dispelling evil spirits, avoiding disasters and praying for blessings.

The dragon is not described in detail at first, and the ancestor of the dictionary, "Erya", mentions the image of the phoenix, but does not mention anything about the dragon.

In the supplement "Erya Wings" made by Song Ren Luo Yuan for Erya, there is a "release dragon": "The horns are like a deer, the head is like a camel, the eyes are like a rabbit, the neck is like a snake, the belly is like a mirage, the scales are like a fish, the claws are like an eagle, the palms are like tigers, and the ears are like cows."

Guo Ruoxu, a connoisseur of calligraphy and painting who was also a Song person, expressed a similar view in his Pictures and Stories.

In the Ming Dynasty, the image of the dragon became more specific and plump, and the cloud of "Compendium of Materia Medica?wings": "The dragon is the length of the scales." Wang Fuyan has nine shapes: the head is like a camel, the horns are like a deer, the eyes are like a rabbit, the ears are like a cow, the neck is like a snake, the belly is like a mirage, the scales are like a carp, the claws are like an eagle, and the palm is like a tiger. It has eighty-one scales on its back, with nine or nine yang numbers. Its sound is like a copper plate. There is a beard next to the mouth, a pearl under the chin, and an inverted scale under the throat. There is Boshan on the head, also known as the ruler wood, and the dragon cannot ascend to heaven without the ruler wood. It can turn into water and fire. ”

Yuan Mei of the Qing Dynasty wrote in "Zi Bu Yu" that "the thunderstorm is obscure, the dragon comes to wail, and the sound is like a cow's roar." ”

One of the more common dragon images is characterized by nine resemblances: horns like a deer, head like a cow, eyes like a shrimp, mouth like a donkey, belly like a snake, scales like a fish, feet like a phoenix, whiskers like a human, and ears like an elephant.

As a group of exotic beasts, dragons have many types of "descriptions":

The green dragon is a spirit animal in ancient myths and legends, and belongs to one of the four elephants in traditional culture, which is the green dragon, the white tiger, the vermilion bird, and the four holy beasts of Xuanwu.

Since the pre-Qin era, it has been a sacred beast representing Taihao and the Seven Houses of the East, and in the Han Dynasty, the Five Elements Doctrine began to rise, and its symbolic meaning has more Jia, B and spring.

"Huainanzi" Volume 3 records: The nobles of the gods are no more valuable than the green dragon. Therefore, the green dragon may be the head of the four elephants.

Ying Long is a kind of winged dragon in ancient Chinese myths and legends, according to legend, the Yellow Emperor should be the dragon when he fought the dragon, praised the father, and when Yu ruled the flood, there should be the dragon to draw the river into the river with the tail to make the water into the sea.

Ying Long, I know that it is the Yellow Emperor Shenlong, who has made great contributions to "killing Chi You and Kuafu" (recorded in the Great Wilderness East Classic) of the Mountains and Seas, and now he is helping Yu to control the water, so he should also be appointed by the Yellow Emperor.

Collecting the memories, Volume Eryun: "Yu tried his best to ditch and ditch, guide Sichuan Yiyue, Huanglong dragged his tail in front, and Xuangui carried green mud in the back." ”

"Yellow Dragon Trolling Tail", since it is "Ying Long Painting the Earth", Yellow Dragon is Ying Long, the main center of the five directions, the main earth of the five elements, the main earth of the five star fields, and the four spirits of the sky are juxtaposed.

Ying Long first appeared in the previous Yellow Emperor period, which is recorded in the "Classic of Mountains and Seas" and "Historical Records".

The gist of it is that the tribes of the Yellow River basin led by the Yellow Emperor and the tribes of the Yangtze River valley led by Chi You are at war, and both sides use various magical animals to help.

Ying Long on the Yellow Emperor's side is good at "storing water", and Chi You also has a spiritual object that is good at calling the wind and rain, and his skills are better than Ying Long, and the heavy rain drifts to the Yellow Emperor's side. The Yellow Emperor was in a weak position, so he asked the Heavenly Maiden "Lu" to help stop the heavy rain and annihilate the Chiyou tribe in one fell swoop. Ying Long made great contributions in the war and killed Chiyou and Kuafu. Due to the excessive energy consumption of the war, he could no longer flap his wings and fly back to heaven, so he quietly came to the south and lived in the mountains.

After that, Ying Long, who lived in the south, had nothing to do all day. Things change, the stars change, and in a blink of an eye, it is the era of Dayu, the flood is monstrous, and the lives are devastated. Dayu shouldered the heavy responsibility of saving the common people, Ying Long came to help, swept the ground with his tail, and made meritorious contributions to the flood, so Ying Long was Yu's hero.

Yu is a type of dragon in ancient Chinese legend, often in the water.

"Five hundred years into Jiao, Jiao into a dragon for a thousand years, five hundred years for a dragon to be a horned dragon, a thousand years for a dragon. "From the Southern Dynasty period work "Shu Wei Ji".

Qiu is a small dragon with horns in ancient myths and legends, a young dragon without horns. There is also the meaning of "curly", such as "bearded guest".

"Saying Wen Jie Zi": The dragon has no horns. Each book is a dragon with horns. Today, according to the rhyme club, it is correct. However, the rhyme will still be mistaken with many words. Li Shan's note "Ganquan Fu" quotes "Shuowen", the dragon has no horns.

The cockroach or the head of the cockroach is one of the nine sons of the dragon born in ancient Chinese myths and legends, and belongs to a kind of dragon without horns.

In ancient Chinese buildings or utensils, handicrafts are often used for decoration of its shape, the mouth is large, the belly can hold a lot of water, and it is mostly used for the decoration of the drainage outlet in the building, which is called the head of the water.

The coil is what he looks like when he rolls in two or two.

Cao Zhi's "Gui Zhi Tree Xing" has the sentence "There is a perched luan above, and there is a coiled cockroach below".

Jiao is a generalized dragon that can produce water in ancient Chinese legends and is sometimes called Jiaolong, but it is not a dragon, because Jiaolong is often witnessed by people, and it is widely known, Jiao inhabits lakes and other water gathering places, and will also quietly live in seclusion at the bottom of ponds or rivers far away from people's homes.

The dragon that lives in ponds and rivers is generally called a "diving dragon".

Legend has it that "Jiao" practiced for a thousand years and then "walked Jiao" along the river into the sea to turn into a dragon, and the hanging Cambridge was to prevent Jiao from hurting the bridge.

Legend has it that the dragon can make clouds and fog and soar into space when it gets water. In ancient texts, it is often used as a metaphor for talented people to get the opportunity to display themselves. Regarding the origin and shape of Jiao, there are different statements in classical literature, some say that "the dragon has no horns and is called Jiao", and some say that "there are scales and Jiaolong".

The third volume of "The Ink Man Waving the Rhino" is more specific: the shape of the Jiao is like a snake, its head is like a tiger, the elders are several zhang, and most of them live under the stone caves in the stream, and the sound is like the roar of a cow. If he sees a pedestrian on the shore or in a valley, he will make a person fall into the water with the fishy saliva in his mouth, and suck his blood under his armpit until the blood is exhausted. Shore and boat people often suffer from it.

Liu Yiqing of the Southern Dynasty Song Dynasty has a story of entering the water for three days and three nights in the "New Language of the World".

Ceratosaurus refers to a dragon with horns.

According to the "Narrative of Differences": "Jiao has turned into a dragon for a thousand years, and the dragon has become a horned dragon for 500 years", and the horned dragon is the old man among the dragons.

The fire dragon is from the "Qing History Manuscript": Qianlong "On the seventh day of the sixth month of the twenty-sixth year, the Gaoping fire dragon was seen in Shimo Village".

In addition, the "Qing History Manuscript" did not use the word fire dragon and actually talked about the fire dragon, such as "the grass and trees passed by are like burning", the relevant records are: Qianlong "on June 12 of the ninth year, there was a dragon in Fushan flying into the folk building, and the smoke must rise, and the building was burned", "on May 27, 26 years, the red dragon of Jiazhou was seen in the siege of Zhangti and Liangchuan", "in June of the 56th year, the red dragon of Juzhou was seen in Longwangyu, first big and then small, several zhang long, and the grass and trees passed were like burning".

However, there is no description of a fire dragon in the previous texts, and it is likely that the fire dragon refers to a very large fire.

The dragon is a dragon in Chinese folklore that lies dormant on the ground and has not ascended to the sky, and the shape of the dragon is coiled around. In ancient traditional architecture, the dragon coiled on the pillar and the dragon decorating the beams and ceiling are generally called the dragon.

In China, pan has the meaning of "lying on the ground", and pan dragon refers to a dragon lying on the ground or a dragon coiled together. However, pan is often used to refer to earthworms and other underground insects, which contains not very advanced meaning, so there is a saying that the panlong is inferior to the hornless inferior water dragon of the dragon.

......

In Chinese history, the legend of the dragon has gone through four major stages of development: totem worship, god worship, dragon god worship and emperor worship, and Buddhist dragon worship and Chinese dragon worship.

During the totem worship stage, certain tribes in ancient China regarded the dragon as a totem as the ancestor and symbol of their own tribe. According to historical documents and relevant legends, the dragon was originally the totem of the Fuxi clan, and later became the totem of the Taihui tribe. The Taihui tribe is one of the most important origins of dragon totem worship.

In the stage of god worship, agriculture and animal husbandry gradually took shape, and religious beliefs were also developed, transitioning from a relatively single totem worship to polytheistic worship. Dragon totem worship also developed into dragon god worship. People deified the dragon and worshipped the dragon as the god of water and the rainbow.

After the dragon was deified, it was combined with the worship of the emperor.

During the Qin and Han dynasties, the great unification of China required a great god to adapt to it, in order to integrate the beliefs of various places and ethnic groups, and the dragon worship was combined with the emperor worship. Ancient Chinese emperors presented themselves as the incarnation or son of the dragon god, or as a person protected by the dragon god, and used the dragon to establish authority and gain the general trust and support of the people. In this way, the dragon gained a more prominent status and played a very important role in the development of Chinese dragon culture.

Finally, there is the stage of combining Indian dragon worship with Chinese dragon worship.

During the Sui and Tang dynasties, Buddhism spread rapidly in China, and the worship of the dragon king in Buddhism was also introduced to China. In China's native dragon worship, there was originally only dragon god worship, not dragon king worship, which was introduced after the introduction of Buddhism. With the spread of Buddhism, the dragon king, the dragon palace, and the dragon lady also spread rapidly.

And because of the different periods, the image of the dragon is also different:

"Bamboo Book Chronicle" contains: There are Feilong Clan, Qianlong Clan, Julong Clan, Descending Dragon Clan, Tulong Clan, Water Dragon Clan, Qinglong Clan, Red Dragon Clan, White Dragon Clan, Black Dragon Clan, and Huanglong Clan.

Ancient books say that Emperor Shun and the Xia Dynasty had activities of raising dragons, and the dragon was the name of the clan.

Volume 11 of "The History of the Road" Volume 11: "When Shun was in time, people came to serve the dragon and seek to eat it. After Gaoyang, there is Dong's father who can ask for his desires and make him happy. The White Dragon. Sealed in the Tsukawa, so there was an official of the dragon. ”

"Zuo Biography" in the twenty-ninth year of Zhaogong: "The Emperor Shun clan has animal dragons in the world, and Xia Kongjia, disturbing the emperor. The emperor gave the dragon, the river and the Han each two, each with a male and female. Kong Jia can't eat, and he didn't get the dragon clan. Tao Tang clan declined, and then there was Liu Lei to learn to disturb the dragon in the dragon clan, to do Kong Jia, can eat and drink, Xia Hou Jiazhi, given the surname Yulong, to more Feng Wei after. The dragon died and the queen of the summer was eaten. After the summer, even if he begged for it, he was afraid and moved to Lu County, and Fan's followed. ”

During the Shang and Zhou dynasties, dragon culture was widely disseminated. The dragon changed from the original dragon image of the totem era to the real dragon pattern, about the Shang Dynasty.

The Shang Dynasty attached great importance to religion and witchcraft, and therefore attached great importance to the casting of bronze vessels, which were indispensable in religious activities. The ornamentation on the bronze ware is strongly religious, that is, through various symbolic ornamentation, people are shown the gods to be worshipped, and ask for their protection from monsters. In this ornamentation, the original dragon pattern becomes the main part.

"Historical Records: Feng Zen Book" contains: "The former Qin Wengong went out hunting and won the black dragon".

The dragon was originally the object of worship of the Chinese ancestors, but with the deepening of the **** degree and the increasing expansion of the monarch's power, the emperor's family took the dragon as its own by virtue of its political advantages.

In "Lü's Spring and Autumn Period", there is a record of Jin Wengong "referring to him as a dragon". Later, Qin Shi Huang called it "Ancestral Dragon". After the Qin and Han dynasties, the dragon has been stereotyped as the incarnation of the emperor and patented by the royal family. The emperor is the "true dragon son of heaven", born called "the true dragon descends from the sky", and the death is called "the dragon royal guest"; the person who lives in the dragon court, the person who lies on the dragon bed, the person who sits on the dragon chair, and the person who wears the dragon robe.

In the "Spring and Autumn Dew" written by Dong Zhongshu of the Western Han Dynasty, there is a record of the dragon rainfall activities of the folk praying for dragon rain to ensure a good harvest. On the famous silk painting unearthed from the Western Han Tomb of Mawangdui in Changsha, there is also the image of a dragon. This shows that in the Western Han Dynasty, the dragon was already a cultural consciousness that was widely spread in social life.

"New Tang Dynasty Book Five Elements Zhi III" contains: "At the end of the Zhenyuan Dynasty, Zijiang got the dragon and Zhangyu, and the Xichuan Festival made Wei Gao box and dedicated it, and the old surname looked through. for three days, he died of smoke".

This matter, volume 422 of "Taiping Guangji" quotes Niu Su's "Chronicles" to talk about it in more detail.

"Tang Year Supplement" contains: At the end of Tang Xiantong, Shuzhou Thorn Shi Kong Wei entered a keel, because there was a record of its situation: "The people of Shanzheng Township of Tongcheng County, the state of Tongcheng County, Hu Ju, there is a green dragon fighting to die in the court. In April, there were still cocoon foils in the courtroom. Suddenly the clouds and thunderstorms rise, hear the sound of hitting in the clouds, the blood is like rain, sprinkled on the cocoon foil, the blood is not in the foil, gradually swirl and gather, can be picked up on the palm. It is a moment, and it makes people feel cold and painful to the bone. The first dragon trailed the ground, circled a swill bucket, and then soared into the clouds. And the rain is swill. The dragon was dead, dissected, and had a large sore in its throat. Where is more than ten zhang long. Scales and hyenas are fish. Only the length of the beard is two feet. Its feet have red membranes. The two horns are two feet long each. When he sent the envoy of Da Yuncang to the state. The weight of the meat can't be lifted all, but it is cut into dozens of paragraphs, and it is carried to the official. ”

"Liao History: Taizu Benji II" records: "In the fifth year of the Divine Book (920), in the summer and May Gengchen, there was a dragon seen on the water of the mountain and Yang. Shoot it up and hide it in the inner house of its bones".

Shen Kuo of the Northern Song Dynasty introduced what he heard about it when he was an envoy to the Khitan, and Yuan Hao asked "Continuation of Yi Jianzhi" to talk about the matter in more detail, and it was a five-foot dragon.

During the Hongwu period of the Ming Dynasty, the shape of the dragon pattern basically maintained the shape of the dragon pattern of the Yuan Dynasty. Its characteristics are summarized as a small head, a thin neck, a slender body, little hair, and three or four claws.

During the Yongle and Xuande periods, the naïve dragon form with a thin body and a small head was changed in the previous dynasties, and the dragon shape became tall and stout, mighty and fierce. At that time, the dragon head was larger than that of the Yuan Dynasty, and the upper jaw was longer and higher and protruding than the lower jaw, and there were open and closed mouths. The tongue is protruding with the mouth open, the upper lip with the mouth closed seems to be wishy-washy, the sides of the nose have symmetrical long curly whiskers, the lower jaw has two or three bundles of sparse whiskers, and the head hair is a bunch of sparse hair, with less hair in the early stage and more hair in the later stage.

In the years of Chenghua, Hongzhi and Zhengde, the dragon type lost the majestic posture of the previous dynasty with its teeth and claws, and showed a docile demeanor. A common kind of closed-mouthed dragon, mostly found in flowers, lotus ponds, and sea clouds. In addition to the closed-mouthed dragon, there are also a small number of open-mouthed dragons and mantises.

During the Jiajing, Longqing, and Wanli periods, the dragon pattern was mostly a dragon. There are two dragons facing each other, there are teeth and claws, there are two dragons fighting for pearls, looking back, and there are dragons and phoenixes dancing against each other. There are dragons that walk among the flowers and dance in the clouds, and there are dragons that swim in the waves. At this time, the dragon pattern is also divided into open-mouthed and closed-mouthed dragons. In terms of craftsmanship, the dragon pattern is not as good as before. Common painters are simple and sloppy, and some paint dragon scales into simple grid patterns, and their spirit is also poor. Some look thin and weak, and have lost the divine power of riding the clouds and the sea.

During the Yongzheng and Qianlong periods, the horns of the dragon type forked into the shape of a mountain, the eyes of the dragon were round, the claws of the dragon were not like the eagle claws of the Ming Dynasty, and the five toes leaned against each other into the shape of "windmill". At this time, the distance between the hallux toe and the index toe of the dragon claw is large, and the toenail appears small, without the sharpness of the triangle in the Yuan and Ming dynasties.

Therefore, the dragon claws of the Qing Dynasty give people a sense of tangible powerlessness. The dragon pattern at the end of the Qing Dynasty is not as powerful and strong as before, and it appears to be stiff in waist, old and weak, and weak limbs. The comparison found that the previous dragon body disc had a large curvature and the beauty of three waves and nine folds. At the end of the Qing Dynasty, there was less coiling, so it showed a sense of stiffness and straightness of the waist.