The introduction to this chapter [The Ancient Emperor's Routine] is placed at the end of the first volume and is a public chapter.

If you haven't seen it, you can go and see it. After seeing that, it's better to watch this one.

first.

Yao in Shanhai Jing... is an emperor.

After searching through the Mountains and Seas, Yao had no choice but to mention Emperor Yaotai. In addition to the opening sentence, there is also "Dishan, Emperor Yao was buried in Yang, Emperor Ku was buried in Yin". In short, let us know that he was an emperor, and he was gone.

Some people say that Dayi was sent by Yao to kill monsters and shoot Jiusun. But I’m sorry, that was all later, written in "Huainanzi" of the Western Han Dynasty.

In the Shanhai Jing, it is written: "The Emperor Jun gave Yi Tong Gong Su Wei to help the country, and Yi began to care for the difficulties he had come to the land."

Yi was appointed by Di Jun, and it has nothing to do with Yao, and it is even much earlier than Yao's time.

It is obvious that later generations forced Di Jun's deeds to Yao. After all, Yao really couldn't make great achievements that could be praised.

He is just an emperor, and he is not at the level of the Five Emperors at all.

Even the Ji dynasty was ruined after Yao.

So what about Shun?

Mountains and Seas Classic: "Shun Yideng Bi was born in the night with bright light, and the candlelight was in the river and the river shore. The spiritual power of the two girls shone a hundred miles away."

The word "Yi" in Shunyi is a problem with the different characters, and it should be Shun's wife.

Probably translated: Shun's wife was Dengbi. They gave birth to "Xiaoming" and "Candle Light". On the lake, the inspiration of these two daughters shone a hundred miles in a radius.

Tsk, it’s my daughter again, we see again, the daughters with names and surnames, and the last time they were the daughters of Emperor Yan…

Therefore, this is likely to be a "tool person". That is, on the surface, it is said that having a daughter is actually inventing new things.

In addition to having children, birth also has the meaning of derivative, creation, and inheritance.

Shanhai Jing: "There is a country of Northern Di. The grandson of Huangdi was called Shijun, and Shijun was born in Northern Di."

The "sheng" here refers to the derivation, and refers to the descendants of Shijun that derived the Beidi tribe.

Shanhai Jing: "Di Jun gave birth to Hou Ji, and Ji surrendered to the valley..."

The "birth" here means giving birth, and Hou Ji is an individual. The Zhou people think that he is his ancestor, and it is impossible for the Zhou people to worship their ancestors to wrongly. He must be his name, not a clan.

It is because of the easy to make mistakes that later generations use "birth" instead when describing "birth".

For example, in "The Emperor's System", it is written: Huangdi produces Chang's meaning, Chang's meaning produces Gaoyang, which is for Emperor Zhuanxu. Zhuanxu produces cicadas, poor cicadas produce Jingkang, Jingkang produces Jumang, Jumang produces cattle, crocods produce gum, crocods produce gum, crocods produce gum, crocods produce gum, crocods produce gum, crocods produce gum, crocods produce gum, fengshou produces Chonghua, which is for Emperor Shun...

There is no doubt that there is no ambiguity when using the word "birth" and it must be a child.

So, is Shunsheng’s candlelight an item or a daughter?

The first possibility is daughter.

The following are all written in "The Spirit of Two Women".

Then this record refers to the two women who are magical, standing on the lake, shining for hundreds of miles.

It is also possible that the two daughters died and turned into a candle of inspiration.

Then, the second possibility is invention.

This is similar to what I mentioned before. It is to extend the things created by the emperor, or the phenomenon caused by it, to the Emperor's daughter.

So, the candlelight in the night is literally a lantern or a candle?

However, I don't agree.

The lantern candle is too ripped, what's so surprising? Haven't the ancients seen a torch? Is it necessary to brag about whether the candle can shine in a hundred miles?

I believe it is a searchlight or a large lighting facility, at least it does not insult the IQ of the ancients.

It must be a kind of brightness that is worth recording like this, an unprecedented kind of brightness that the ancients had never seen at night.

At least there must be a significant difference from torches and bonfires.

So, what is the possibility?

First, figure out the meaning of Xiaoming and Candlelight.

Xiao, at 8 or 9 o'clock in the evening, after "drying", it is "xiao". It refers to the time period from the time after dinner to bed.

So Xiaoming literally means that it means that at eight or nine o'clock in the evening it is as bright as the daytime.

What about candlelight? Don’t misunderstand that candle does not mean candles. The large seal characters are 'candle', and the pictographic shape of Shu is sunworm.

During the Zhou Dynasty, it was interpreted as a torch.

Today's scholars explain that pictographic fire and insects refer to the rush wick that is like a bug. There is fire next to it, isn't it the kind of wick of an oil lamp? So it's a candle.

However, the definition of the word "candle" was originally only from the Zhou Dynasty. Is it earlier?

Where is the oracle bone inscription? Is the oracle bone inscription word "candle"?

Sorry, there are similar ones, but the words are too abstract, it is a long bug with fire on it.

The difference between the characters "Huo and Shu" later...

Until now, ancient characters scholars have not made a conclusion and are still arguing whether it is the word "candle".

Because according to their statement, the word "行" in Shang Dynasty should be a pictogram, a torch, a torch, a bronze inscription, and a large seal script that looks like a bug, can also be interpreted as the pronunciation of "Shu".

How could the oracle candle be completely a fire-catching, long bug?

So now, the official has not given the official description which oracle bone inscription is the word "candle".

However, I have my own understanding.

Because we interpret the Shanhai Sutra and think about it from the time when Shanhai Sutra, we just need to find out what other words "candle" are mentioned in the Shanhai Sutra.

Is there any? Yes, everyone knows, Zhulong...'There is a god who has a snake face and a red body, and his eyes are straight and straight. It is dark when he is close, and his eyes are bright when he is clear when he is not eaten, sleeping, and resting. The wind and rain are visiting. It is the nine shades of Zhulong, which is called Zhulong.'

Regarding Zhulong, it is too complicated and involves too much. I can only explain it in a separate chapter. I won’t say much here, I will just tell you my thoughts.

That is, in ancient times, the word "candle" did not refer to torches, but to the candle dragon alone.

The candle dragon is also called Zhuyin. The "dragon" is the essence of the candle. In ancient times, when it was mentioned "candle", there was no other meaning, and it only refers to one object, specifically the "candle dragon".

The pictograms in oracle bone inscriptions and even earlier texts are either pictograms or other pictograms, or the dragon.

The dragon is the longest of scale insects, a long worm with fire on its head, which is the pictographic body of the candle dragon.

The word "candle" refers specifically to it.

The meaning of candlelight is: it is like a light that is like a candle dragon's straight eyes.

To put it in a little more plainly, it is a long and straight column of light.

At night, if a strong light source travels in one direction and is very dark around it, and there is more dust and fog in the air, it will scatter and form a clear column of light.

In the mountain and sea classics, the light column is what candlelight means.

In the ancient dark night, there were no other light sources except moonlight and torches.

It was extremely shocking to see the light columns scattered in the air.

It's no less than us, I saw a Turtle Sect Qigong wave.

The night is bright and bright, and the candlelight refers to a pillar of light.

Only by figuring out the phenomena represented by these two names can you understand the records in the Shanhai Jing.

"Shun Yideng Bi has a bright night, and the candlelight is in the river and the river is in the vast lake. The spiritual power of the two girls shines a hundred miles away."

First of all, it cannot be a lantern or a torch, but it must be like a searchlight or a large light source.

At night, beyond the perception of people at that time, it was a kind of light that had never been seen before.

It shines through a hundred miles, and there is a long and straight column of light.

I think with your mentality of making trouble, my first reaction is to have ufo...

At night, two luminous bodies hang on the lake, illuminating a hundred miles apart.

A beam of light that cut through the sky may be horizontal or vertical. I don’t know what it is doing. It shocked the tribes and people managed by Shun.

Shun's two daughters were taken away...

Hahaha, this is probably the most intuitive understanding.

But even I, who support aliens, have to question it.

First of all, if it is ufo, then it would be far-fetched to say that the spiritual power of the two women can reach this point.

Why is it related to the two girls? It doesn't make sense, unless there are two possibilities.

One possibility is that the two girls ascended to heaven and were taken away by UF.

The light pillar took Shun's two daughters away. For the bystanders, they were naturally the spirit of the two women, and they shone together for Baili.

But this is too far-fetched and I don't believe it.

Another slightly better one is that Shun happened to have two daughters, or just died, and died, and Ufo appeared on the lake.

Then people will correspond to it. One of Shun's daughters is called Xiaoming and the other is called Zhuguang.
To be continued...