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65-530: According to the 15th-century Đại Việt sử ký toàn thư , he ruled over the state of Xích Quỷ (赤鬼國) starting in 2879 BC. Kinh Dương Vương's father was Đế Minh (帝明, "Emperor Ming" of Chinese and Vietnamese mythology), a descendant of Shennong (Thần Nông). Kinh Dương Vương is believed to having married Thần Long, the daughter of Động Đình Quân (洞庭君; "Lord of Dongting ") and given birth to Lạc Long Quân . Today Kinh Dương Vương features with other ancient figures such as Thánh Gióng , Âu Cơ , Sơn Tinh and Thủy Tinh are

130-561: A beautiful young goatherdess with a worn-out appearance. The woman said that she was the daughter of the Dragon King in Dongting Lake (SV: Động Đình ); she married the second son of [the Dragon Lord in] Jing River (SV: Kinh Xuyên ), but was mistreated and was forced to herd goats; so she wanted Liu Yi to send a letter to [her] father and report her situation. Liu Yi brought the letter to

195-428: A part of the elementary school texts. A popular shrine, and presumed tomb of Kinh Dương Vương, is located in the village of An Lữ, Thuận Thành District , Bắc Ninh Province. According to Đại Việt sử ký toàn thư , a book written in a Confucian perspective, Kinh Dương Vương originates from China: Emperor Ming, the great-great-grandson of the mythological Chinese ruler Shennong , went on a tour of inspection south of

260-472: A progenitor to, or to have had as one of his ministers, Chiyou (and like him, was ox -headed, sharp-horned, bronze-foreheaded, and iron-skulled). Shennong is also thought to be the father of the Huang Emperor ( 黃帝 ) who carried on the secrets of medicine, immortality, and making gold. According to the eighth century AD historian Sima Zhen 's commentary to the second century BC Shiji (or, Records of

325-686: A replacement in the execution of the ritual to pray for rain ( shōugyōhō , 請雨経法 ), in Japan. A medieval commentary ( Ryūō-kōshiki , copied 1310) has reasoned that since the Great Peacock ( Mahāmāyūrī ) sūtra mandates one to chant dragon names in order to detoxify, so shall offerings made to dragon lead to "sweet rain". The wangfang ("five position") dragon kings are also attested in the Taishang dongyuan shenzhou jing ( 太上洞淵神咒經 ; "Most High Cavernous Abyss Divine Spells Scripture" ), though not explicitly under

390-495: A territorial tutelary deity , similarly to Tudigong "Lord of the Earth" and Houtu "Queen of the Earth". The Dragon King has been regarded as holding dominion over all bodies of water, and the dispenser of rain, in rituals practiced into the modern era in China. One of his epithets is Dragon King of Wells and Springs . Dragon processions have been held on the fifth and sixth moon of

455-418: Is a book on agriculture and medicinal plants, attributed to Shennong. Research suggests that it is a compilation of oral traditions, written between about 200 and 250 AD. Reliable information on the history of China before the 13th century BC can come only from archaeological evidence because China's first established written system on a durable medium, the oracle bone script , did not exist until then. Thus,

520-846: Is associated with certain geographic localities including Shennongjia , in Hubei, where the Calamoideae ladder which he used to climb the local mountain range is supposed to have transformed into a vast forest. The Shennong Stream flows from here into the Yangtze River . Three Exalted Ones: Suiren · Fuxi · Taihao · Nüwa · Zhurong · Shennong · Yandi · Gonggong · Yellow Emperor (Huangdi) Four Perils: Gonggong · Huandou · Gun · Sanmiao · Hundun · Qiongqi · Taowu · Taotie Five Primal Emperors: Yellow Emperor (Huangdi) · Shaohao · Zhuanxu · Ku · Zhi · Yao · Shun Dragon King The Dragon King , also known as

585-442: Is never at all appropriate; instead pigs and sheep are acceptable. Fireworks and incense may also be used, especially at the appearance of his statue on his birthday, lunar April 26, according to popular tradition. Under his various names, Shennong is the patron deity of farmers, rice traders, and practitioners of traditional Chinese medicine. Many temples and other places dedicated to his commemoration exist. As noted above, Shennong

650-613: Is said in the Huainanzi to have tasted hundreds of herbs to test their medical value. The most well-known work attributed to Shennong is The Divine Farmer's Herb-Root Classic ( simplified Chinese : 神农本草经 ; traditional Chinese : 神農本草經 ; pinyin : Shénnóng Běncǎo Jīng ; Wade–Giles : Shen -nung Pen -ts'ao Ching ), first compiled some time during the end of the Western Han Dynasty — several thousand years after Shennong might have existed. This work lists

715-579: Is the Dragon God of the west and the essence of autumn. The Yellow Dragon ( 黃龍 Huánglóng ) is the Dragon God of the center, associated with (late) summer. The Black Dragon ( 黑龍 Hēilóng ), also called "Dark Dragon" or "Mysterious Dragon" ( 玄龍 Xuánlóng ), is the Dragon God of the north and the essence of winter. Dragons of the Five Regions/Directions existed in Chinese custom, established by

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780-541: Is the patron of Qinghai Lake . He is the patron of the South China Sea and his proper name is Ao Qin ( 敖欽 ). His proper names are Ao Shun ( 敖順 ) or Ao Ming ( 敖明 ), and his body of water is Lake Baikal . As already mentioned, Esoteric Buddhists in Japan who initially learned their trade from Tang dynasty China engaged in rainmaking ritual prayers invoking dragon kings under a system known as shōugyōhō  [ ja ] or shōugyō [ no ] hō , established in

845-468: The Collected Dhāraṇī Sūtras ). Also, there was the "Five Dragons Festival/ritual" ( Goryūsai . 五龍祭 ) that was performed by onmyōji or yin-yang masters. The oldest mention of this in literature is from Fusō Ryakuki , the entry of Engi 2/902AD, 17th day of the 6th moon. Sometimes, the performance of the rain ritual by Esoteric Buddhists ( shōugyōhō ) would be followed in succession by

910-510: The Dragon God , is a Chinese water and weather god . He is regarded as the dispenser of rain, commanding over all bodies of water. He is the collective personification of the ancient concept of the lóng in Chinese culture. There are also the cosmological "Dragon Kings of the Four Seas " ( 四海龍王 ; Sihai Longwang ). Besides being a water deity, the Dragon God frequently also serves as

975-612: The Former Han period (Cf. §Origins below) The same concept couched in "dragon king" ( longwang ) terminology was centuries later, the term "dragon king" being imported from India ( Sanskrit naga-raja ), vis Buddhism, introduced in the 1st century AD during the Later Han . The five "Dragon Kings" which were correlated with the Five Colors and Five Directions are attested uniquely in one work among Buddhist scriptures ( sūtra ), called

1040-561: The Foshuo guanding jing ( 佛說灌頂經 ; "Consecration Sūtra Expounded by the Buddha" early 4th century). Attributed to Po-Srimitra , it is a pretended translation, or "apocryphal sutra" ( post-canonical text), but its influence on later rituals (relating to entombment) is not dismissable. The dragon king cult was most active around the Sui - Tang dynasty , according to one scholar, but another observes that

1105-606: The Heian Period . The idea of associating the five directions/regions ( wufang ; 五方 ) with the five colors is found in Confucian classic text, The Huainanzi (2nd cent. BC) describes the five colored dragons (azure/green, red, white, black, yellow) and their associations (Chapter 4: Terrestrial Forms), as well as the placement of sacred beasts in the five directions (the Four Symbols beasts, dragon, tiger, bird, tortoise in

1170-522: The Luxuriant Dew of the Spring and Autumn Annals , under its "Seeking Rain" chapter (originally 2nd century B.C.). It prescribes earthenware figurines of greater and lesser dragons of a specific color according to season, namely blue-green, red, yellow, white, black, depending on whether it was spring, summer, late summer ( jixia  [ zh ] ), autumn, or winter. And these figures were to be placed upon

1235-649: The Nanling Mountains , settled down and married a certain Beautiful Immortal Lady (鶩僊女 Vụ Tiên Nữ), who then gave birth to an intelligent son named Lộc Tục (祿續). After Emperor Ming passed the throne to his eldest son, Emperor Ly(釐) to be king of the North, and Lộc Tục was appointed to be king of the South, his title Kinh Dương Vương (涇陽王). Kinh Duong Vuong was king and ruled from about 2879 BC onwards. The territory of

1300-510: The Shennong-shi ( Chinese : 神農 氏 ; pinyin : Shénnóngshì ; lit. 'Shennong Clan'). In Chinese mythology , Shennong taught humans the use of the plow, aspects of basic agriculture, and the use of cannabis . Possibly influenced by the Yan Emperor mythos or the use of slash-and-burn agriculture, Shennong was a god of burning wind. He was also sometimes said to be

1365-520: The Shingon sect founded by the priest Kūkai , who learned Buddhism in Tang China. It was first performed by Kūkai in the year 824 at Shinsen'en , according to legend, but the first occasion probably took place historically in the year 875, then a second time in 891. The rain ritual came to be performed regularly. The shōugyōhō ritual used two mandalas that featured dragon kings. The Great Mandala that

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1430-584: The Three Sovereigns (also known as "Three Kings" or "Three Patrons"), a group of ancient deities or deified kings of prehistoric China. Shennong has been thought to have taught the ancient Chinese not only their practices of agriculture , but also the use of herbal medicine. Shennong was credited with various inventions: these include the hoe , plow (both leisi ( 耒耜 ) style and the plowshare ), axe , digging wells , agricultural irrigation, preserving stored seeds by using boiled horse urine (to ward off

1495-562: The Confucian ideals of the country. Shennong Shennong ( 神農 ), variously translated as "Divine Farmer" or "Divine Husbandman", born Jiang Shinian ( 姜石年 ), was a mythological Chinese ruler known as the first Yan Emperor who has become a deity in Chinese and Vietnamese folk religion . He is venerated as a culture hero in China and Vietnam. In Vietnamese, he is referred to as Thần Nông . Shennong has at times been counted amongst

1560-532: The Dragon King, seeing that, recalled that their past fateful encounter. She wanted to repay him, so she turned herself into a beautiful lady and married Liu Yi as her husband. Afterwards, the couple became immortals. This view has been expressed by many Vietnamese historians since the 18th century: for example, Ngô Thì Sĩ in Prefatory Compilation to Đại Việt's Historical Records Now we're examining what

1625-653: The Dragon Kings seeking rain. Within the Daoist pantheon, the Dragon King is regarded the zoomorphic representation of the yang masculine power of generation. The dragon king is the king of the dragons and he also controls all of the creatures in the sea. The dragon king gets his orders from the Jade Emperor . Historically there arose a cult of the Five Dragon Kings. The name Wufang longwang ( 五方龍王 , "Dragon Kings of

1690-541: The Dragon Palace. The [Dongting Lake's] Dragon King's younger brother, [the Dragon Lord in] Qiantang [river] (SV: Tiền Đường ), was so angry that he killed the son of [the Dragon Lord in] Jing river, saved her, and intended to marry her to Liu Yi. Yi refused and just asked to [be allowed to] return [home]; and he was rewarded by the Dragon King with plenty of gold and silver and gems. Afterwards, Yi got married, yet every time he got married his wife would die. The daughter of

1755-563: The Five Directions and Five Soils") in rituals current in Southeast Asia (Vietnam). The Azure Dragon or Blue-Green Dragon ( 靑龍 Qīnglóng ), or Green Dragon ( 蒼龍 Cānglóng ), is the Dragon God of the east, and of the essence of spring. The Red Dragon ( 赤龍 Chìlóng or 朱龍 Zhūlóng , literally "Cinnabar Dragon", " Vermilion Dragon") is the Dragon God of the south and of the essence of summer. The White Dragon ( 白龍 Báilóng )

1820-454: The Five Dragon Kings, who were invoked in the ritual texts or saimon  [ ja ] read in Shinto or Onmyōdō rites, but the five beings later began to be seen less as monsters and more as wise princes. Worship of the Dragon God is celebrated throughout China with sacrifices and processions during the fifth and sixth moons, and especially on the date of his birthday the thirteenth day of

1885-575: The Five Dragons Ritual from the Yin-Yang Bureau  [ ja ] . The Five Dragon rites performed by the onmyōji or yin yang masters had their heyday around the 10–11th centuries. There are mokkan , or inscribed wooden tablets, used in these rites that have been unearthed (e.g., from an 8–10th century site and a 9th-century site). In Japan, there also developed a legend that the primordial being Banko ( Pangu of Chinese myth) sired

1950-561: The Five Regions/Directions") is registered in Daoist scripture from the Tang dynasty, found in the Dunhuang caves . Veneration of chthonic dragon god(s) of the five directions still persists today in southern areas, such as Canton and Fujian. It has also been conflated with the cult of Lord Earth, Tugong ( Tudigong ), and inscriptions on tablets invoke the Wufang wutu longshen ( 五方五土龍神 , "Dragon Spirits of

2015-630: The Grand Historian ), Shennong is a kinsman of the Yellow Emperor and is said to be an ancestor , or a patriarch , of the ancient forebears of the Chinese. After the Zhou dynasty , Shennong was thought to have existed within it by some "ancient Chinese historians" and religious practitioners as the "deified" form of "mythical wise king" Hou Ji who founded the Zhou. As an alternative to this view, Shennong

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2080-706: The Shady and Spiritual Việt Realm ; just as Northern historians had taken stories from The Classic of Southern Florescence or the Chapters of Honglie . as well as the Nguyễn dynasty 's historians in The Imperially Ordered Outlined and Detailed Texts Thoroughly Mirroring of the History of Viet 茲奉查之舊史，鴻厖氏紀，涇陽王、貉龍君之稱緣上古，世屬渺茫，作者憑空撰出，恐無所取信，又附小說家唐柳毅傳以為印證。 [Among] the old histories which [we've] obediently examined just now,

2145-620: The Tang dynasty was actually an adaptation of indigenous Chinese dragon worship and rainmaking beliefs, rather than pure Buddhism. As a point of illustration, a comparison can be made against Buddhist procedures for rainmaking during the Tang dynasty. The rainmaking tract in the Collected Dhāraṇī Sūtras  [ zh ] (Book 11, under the chapter for "Rain Prayer Altar Method, qiyu tanfa ; 祈雨壇法 ) prescribes an altar to be built, with mud figures of dragon kings placed on

2210-700: The West Sea ( Qinghai Lake ), and the North Sea ( Lake Baikal ). They appear in the classical novels like The Investiture of the Gods and Journey to the West , where each of them has a proper name, and they share the surname Ao ( 敖 , meaning "playing" or "proud"). His proper name is Ao Guang ( 敖廣 or 敖光 ), and he is the patron of the East China Sea . His proper names are Ao Run ( 敖閏 ), Ao Jun ( 敖君 ) or Ao Ji ( 敖吉 ). He

2275-537: The alter at the assigned position/direction (east, south, center, west, or north). This Chinese folk rain ritual later became incorporated into Daoism . The rituals were codified into Daoist scripture or Buddhist sūtras in the post- Later Han ( Six Dynasties  [ zh ] ) period, but Dragon King worship did not come into ascendancy until the Sui-Tang dynasties. The rain rituals in Esoteric Buddhism in

2340-629: The book popularly known in English as I Ching . Here, he is referenced as coming to power after the end of the house (or reign) of Paoxi ( Fu Xi ), also inventing a bent-wood plow, a cut-wood rake, teaching these skills to others, and establishing a noonday market. Another reference is in the Lüshi Chunqiu , mentioning some violence with regard to the rise of the Shennong house, and that their power lasted seventeen generations. The Shénnóng Běn Cǎo Jīng

2405-457: The borers), trade , commerce, money , the weekly farmers market , the Chinese calendar (especially the division into the 24 jieqi or solar terms), and to have refined the therapeutic understanding of taking pulse measurements, acupuncture , and moxibustion , and to have instituted the harvest thanksgiving ceremony ( zhaji (蜡祭) sacrificial rite, later known as the laji (腊祭) rite). "Shennong" can also be taken to refer to his people,

2470-401: The collective name of "five position dragon kings", but individually as "Eastern Direction's Blue Emperor Blue Dragon King ( 東方青帝青龍王 )", and so forth. It gives a laundry list of dragon kings by different names, stating that spells to cause rain can be performed by invoking dragon kings. An ancient procedural instruction for invoking five-colored dragons to conduct rainmaking rites occurs in

2535-704: The concrete existence of even the Xia dynasty , said to be the successor to Shennong, is yet to be proven, despite efforts by Chinese archaeologists to link that dynasty with Bronze Age Erlitou archaeological sites. However, Shennong, both the individual and the clan, are very important in Chinese cultural history , especially in regards to mythology and popular culture . Indeed, Shennong figures extensively in historical literature . Model humanity: Main philosophical traditions: Ritual traditions: Devotional traditions: Salvation churches and sects : Confucian churches and sects: According to some versions of

2600-578: The country under Kinh Dương Vương was claimed to be large, reaching Dongting Lake in the north, the Husunxing country (胡猻精; SV: Hồ Tôn Tinh) (i.e. Champa ) in the south, the East Sea (東海, part of the Pacific Ocean ) in the east and Ba Shu (巴蜀; now in today Sichuan, China) in the west. Lĩnh Nam chích quái recorded the legend that the king vigorously expelled a murderous god named Xương Cuồng . He married

2665-460: The cult spread farther afield with the backing of Song dynasty monarchs who built Dragon King Temples (or rather Taoist shrines ), and Emperor Huizong of Song (12th century) conferred investiture upon them as local kings. But the dragon king and other spell incantations came to be discouraged in Buddhism within China, because they were based on eclectic (apocryphal) sutras and the emphasis grew for

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2730-536: The daughter of the King of Động Đình (洞庭) Lake, named Thần Long (神龍 "Divine Dragon"), who gave birth to a son named Sùng Lãm (崇纜). Sùng Lãm would later succeed Kinh Dương Vương as ruler, titled Dragon Lord of Lạc (貉龍君; SV: Lạc Long Quân). Worship of Kinh Dương Vương in Vietnam is not as popular as worship of Shennong , the deity who is Hùng Vương's ancestor and a very respected one in Vietnam's agricultural beliefs; Đàn Xã Tắc(壇社稷)

2795-463: The development of traditional Chinese medicine . Legend holds that Shennong had a transparent body, and thus could see the effects of different plants and herbs on himself. He is also said to have discovered tea , which he found it to be acting as an antidote against the poisonous effects of some seventy herbs he tested on his body. Shennong first tasted it, traditionally in ca. 2437 BC, from tea leaves on burning tea twigs, after they were carried up from

2860-537: The emperors, each time the National Ceremony will bring to the army to worship and worship people solemnly. In 2013 , Bắc Ninh province announced a plan to preserve, embellish and promote the population of national historical and cultural relics of Mausoleum and Kinh Dương Vương Temple with a total investment of more than 491 billion VND. The project is divided into 4 main construction categories, including: relic conservation space, focusing on repairing and embellishing

2925-509: The fire by the hot air, landing in his cauldron of boiling water. Shennong is venerated as the Father of Chinese medicine. He is also believed to have introduced the technique of acupuncture . Shennong is said to have played a part in the creation of the guqin , together with Fuxi and the Yellow Emperor . Scholarly works mention that the paternal family of famous Song dynasty General Yue Fei traced their origins back to Shennong. Shennong

2990-645: The four cardinal directions and the yellow dragon. And the Luxuriant Dew of the Spring and Autumn Annals attributed to Dong Zhongshu (2nd cent. BC) describes the ritual involving five colored dragons. The apocryphal Foshuo guanding jing ( 佛說灌頂經 ; "Consecration Sūtra Expounded by the Buddha" early 4th century, attributed to Po-Srimitra 帛尸梨蜜多羅 ), which purports to be Buddhist teachings but in fact incorporates elements of Chinese traditional belief, associates five dragon kings with five colored dragons with five directions, as aforementioned. The text gives

3055-514: The four sides, and numerous mud-made lesser dragons arranged within and without the altar. Each one of the four Dragon Kings of the Four Seas ( 四海龍王 Sìhǎi Lóngwáng ) is associated with a body of water corresponding to one of the four cardinal directions and natural boundaries of China : the East Sea (corresponding to the East China Sea ), the South Sea (corresponding to the South China Sea ),

3120-424: The lunar calendar all over China, especially on the 13th day of the sixth moon, held to be the Dragon King's birthday, as ritualized supplication to the deity to make rain. In Changli County , Hebei Province a procession of sorts carried an image of the Dragon King in a basket and made circuit around nearby villages, and the participants would put out in front of their house a piece of yellow paper calligraphed with

3185-556: The myths about Shennong, he eventually died as a result of his researches into the properties of plants by experimenting upon his own body, after, in one of his tests, he ate the yellow flower of a weed that caused his intestines to rupture before he had time to swallow his antidotal tea: having thus given his life for humanity, he has since received special honor through his worship as the Medicine King ( 藥王 Yàowáng ). The sacrifice of cows or oxen to Shennong in his various manifestations

3250-546: The orthodox sutras, or put another way, the quinary system (based on number 5) was being superseded by the number 8 or number 12 being held more sacred. During the Tang period, the dragon kings were also regarded as guardians that safeguard homes and pacify tombs, in conjunction with the worship of Lord Earth . Buddhist rainmaking ritual learned Tang dynasty China by The concept was transmitted to Japan alongside esoteric Buddhism , and also practiced as rites in Onmyōdō during

3315-518: The personal names of the kings. To the east is the Blue Dragon Spirit King ( 青龍神王 ) named Axiuhe ( 阿修訶/阿脩訶 ), with 49 dragon kings under him, with 70 myriad myllion lesser dragons, mountain spirits, and assorted mei 魅 demons as minions. The thrust of this scripture is that in everywhere in every direction, there are the minions causing poisonings and ailments, and their lord the dragon kings must be beseeched in prayer to bring relief. In

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3380-621: The records of the Hồng Bàng clan, king of Kinh Dương, Dragon Lord of Lạc (those [which were] stated to stem from the distant past, in a vague and remote age), the author(s) relied on nothing to write [those], [yet] he(they) still feared not being taken as credible; so he(they) added [elements from] [a] Tang novellist's Story of Liu Yi as proofs. Consequently, Emperor Tự Đức of the Nguyen dynasty decided to exclude King of Kinh Duong and Dragon Lord of Lạc from their historiography as this did not conform with

3445-664: The relics of the Mausoleum and Kinh Dương Vương Temple, temple grounds, tomb gardens; relic value space includes: ancestral monument, cultural festival square, cultural display ... accompanied by ancillary services to develop spiritual cultural tourism, attracting tourists and technical infrastructure, leveling, roads, electricity lines. At present, the Kinh Duong Vuong tomb and temple relic is worshiped in Á Lữ village, Đại Đồng Thành commune, Thuận Thành district, Bắc Ninh province . Many historical researchers suspected that Kinh Dương Vương

3510-684: The rulers directly preceding the Yellow Emperor were of the house (or societal group) of Shennong. Sima Zhen , who added a prologue for the Records of the Grand Historian ( 史記 ), said his surname was Jiang ( 姜 ), and proceeded to list his successors. An older and more famous reference is in the Huainanzi ; it tells how, prior to Shennong, people were sickly, wanting, starved and diseased; but he then taught them agriculture, which he himself had researched, eating hundreds of plants — and even consuming seventy poisons in one day. Shennong also features in

3575-477: The sixth moon. A folk religious movement of associations of good-doing in modern Hebei is primarily devoted to a generic Dragon God whose icon is a tablet with his name inscribed on it, utilized in a ritual known as the "movement of the Dragon Tablet". The Dragon God is traditionally venerated with dragon boat racing . In coastal regions of China, Korea, Vietnam, traditional legends and worshipping of whales (whale gods) have been referred to Dragon Kings after

3640-487: The south is the Red Dragon Spirit King named Natouhuati ( 那頭化提 ), in the west the White, called Helousachati ( 訶樓薩叉提/訶樓薩扠提 ), in the north the Black, called Nayetilou ( 那業提婁 ) and at center the Yellow, called Duluoboti ( 闍羅波提 ), with different numbers subordinate dragon kings, with minion hordes of lesser dragons and other beings. Though connection of poison to rainmaking may not be obvious, it has been suggested that this poison-banishing sutra could have viably been read as

3705-459: The text: "The position [=tablet] of the Dragon King of the Four Seas 四海龍王之位 , Five Lakes, Eight Rivers and Nine Streams", sprinkle it with water using willow withes, and burning incense next to it. This ritual was practiced in North of China into the 20th century. In the past, there used to be Dragon King miao shrines all over China, for the folk to engage in the worship of dragon kings, villages in farm countries would conduct rites dedicated to

3770-408: The various medicinal herbs, such as lingzhi ,and marijuana that were discovered by Shennong and given grade and rarity ratings. It is considered to be the earliest Chinese pharmacopoeia , and includes 365 medicines derived from minerals, plants, and animals. Shennong is credited with identifying hundreds of medical (and poisonous) herbs by personally testing their properties, which was crucial to

3835-440: Was a legendary figure based on elements from the novella Story of Liu Yi (柳毅 SV: Liễu Nghị truyện ). Historical researcher Trần Trọng Dương pointed out that: The Kinh Dương Vương story has [signs of] being copied from the novella Story of Liu Yi (SV: Liễu Nghị truyện ) by Li Chaowei (SV: Lý Triều Uy ) composed in the Tang dynasty. The story can be summarized as follows: Liu Yi was a failed contestant; while on his way he met

3900-587: Was also thought of in the era of the Hundred Schools of Thought as a culture hero rather than a god, but one with a supernatural digestive system who ate a specimen of every single plant that existed in the time of the Hundred Schools to find which ones were edible by humans. In the third century BCE, during times of political crisis and expansionism and wars among Chinese kingdoms, Shennong received new myths about his status as an ideal prehistoric ruler who valued laborers and farmers and "ruled without ministers, laws or punishments." Sima Qian ( 司馬遷 ) mentioned that

3965-404: Was established annually by feudal dynasties to worship . Thượng Lãng communal house in Minh Hòa commune, Hưng Hà district, Thái Bình province is the oldest relic worshiping Kinh Dương Vương; Legend has it since the Đinh dynasty . The Kinh Dương Vương Mausoleum and Temple (locally called Lăng và Đền thờ) in Bắc Ninh have long been classified by the Vietnamese feudal dynasties as shrines to worship

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4030-491: Was hung up was of a design that centered around Sakyamuni Buddha, surrounded by the Eight Great Dragon Kings  [ ja ] , the ten thousand dragon kings, Bodhisattvas (based on the Dayunlun qingyu jing 大雲輪請雨經 , "Scripture of [Summoning] Great Clouds and Petitioning for Rain"). The other one was a "spread-out mandala”( shiki mandara 敷曼荼羅 ) laid flat out on its back, and depicted five dragon kings, which were one-, three-, five-, seven-, and nine-headed (based on

4095-452: Was irresponsibly imagined to be [the story about] King of Kinh Dương. Now that there have been husband and wife, there shall also be father and son, king and subject. Consequently, [someone] wove it into a written prose, just so there would be enough generations of kings. The historians, accordingly, chose to use it and took it as factual. All of those were stories taken from Selection of Strange Tales in Lingnan and Collection of Stories about

4160-422: Was the name Xích Quỷ? Why used it as a national name? A series of blatantly preposterous things only fit to be discarded. That was the fault of someone garrulous who found that story in The Story about Liễu Nghị . In the Story [about Liễu Nghị], it was said that the daughter of the [Dragon] King in Dongting Lake had been married off to the second son of the [Dragon] King in Jing River ; [the story about Liễu Nghị]

4225-418: Was written in the Outer Annals: The year of Nhâm Tuất [the sexagenary cycle 's 59th year]? When had been the beginning year of Giáp Tí [the same cycle's 1st year]? [The authors] recorded the taboo names of King of Kinh Dương and Dragon Lord of Lạc, why omitted [those of] Hùng kings ? Before the Five Emperors ' time, [rulers] had not been called kings [王; standard Chinese : wáng; SV : vương]. What kind of name

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