The myth of oviparous induction is the most complete and lively part in Korean mythology, including Go Jumong Myth, Park Heju Myth, Jin Shoulu Wang Myth, Xi Tuo Jie Wang Myth, Jin Kunzhi Myth and so on. Go Jumong Myth is a story about the birth and founding of Go Jumong, the ancestor of Koguryo. According to legend, Zhu Meng's father, Xie Mushu, was the son of a heavenly emperor, and he married Liu Hua, the daughter of Hebo, the dragon king. Hebo, the dragon son, blamed Liuhua for following without media, so she was relegated to Youshui. Liu Hua was rescued by Wang Jinwa, a frog from Dongfu Fuyu, who was claustrophobic in the palace. She was exposed to the sun and laid eggs. Zhu Meng hatched from his egg, and he was very intelligent since he was a child. At the age of seven, he could make his own bow and arrow, and hit every shot. Seven kings of the Golden Frog tried to kill him because of his talent. Liu Hua, the mother, had already noticed this, and advised Zhu Meng to run away quickly. Zhu Meng said goodbye to his mother, and went to Jisheng Bone Town, which is on the far side of Zumuchuan, to establish Koguryo. This myth deified Zhu Meng as the son of the Emperor of Heaven and the grandson of the Dragon Worker, and was induced by sunlight to give birth to a cow from an inner egg. The myth of Park Heju, Jie Tuo, and Jin Fazhi respectively narrated the birth and founding of three kings in ancient Silla. According to the myth of Park Heju-shi, when six chiefs in the southeast of the Korean Peninsula gathered together to establish a state and a monarch, they saw a white horse bowing down beside Luojing at the foot of Yangshan Mountain, and found a purple egg in the land, and cut it open to get a boy named Heju-shi. On the same day, there was a chicken dragon at the edge of the Kuiying well in Shaliang, and the girl on the left was called Kuiying. Six chiefs supported the two saints, and the male was the king and the female was the queen. The title of the country was Jilin Country, and the later generations decided Silla as the name. Because the king lays eggs, and the eggs are like water scoops, he takes Park as his surname and calls Park Heju the ancestor of Silla. King Jie Tuo was the fourth king of Silla. According to the story, after getting rid of her mother, who was the king of Donovan, she was pregnant after marriage, and it took more than seven years to give birth to a big egg. The king thought that it was ominous to give birth to an egg, so he had to abandon it. The queen couldn't bear to wrap her eggs in silk and put them in a cupboard, floating on the sea and letting them go; When drifting to Pukou, Azhen, Chenhan, an old mother by the sea pulled it to the coast with a rope. When she opened the cupboard, she found a child with handsome appearance and superhuman intelligence. When a cupboard was floating in the sea, there was a magpie flying and guarding it, so the surname was taken as the past, and because he was born after unlocking the cupboard, it was also named Tuojie. King Nan Jie, seeing that Xi Jie Jie Xian Zhi, recruited him as a son-in-law and passed on the throne to him. Jin Xunzhi is the sixth generation ancestor of the thirteenth generation of Wang Wei Zou Ni in Silla. About his birth, there are also fairy tales similar to the birth of Park Heju. -There is Ziyun hanging from the sky in the Japanese tree, then there is a golden chest hanging from the branches, and there is a white chicken crowing under the tree. When you open the chest, you can see that there is a boy lying in it, because he was born in the golden chest. Therefore, it is called Jin Fazhi. His six generations of grandchildren are Zou Jixin's throne in Luo State. The birth of these three kings in Silla has a * * * in common, that is, they were born from eggs and given orders to heaven. The mythical white horse, magpie, white chicken, etc. all appeared as messengers of the Emperor of Heaven. The story of King Jin Shoulu, the ancestor of Gaya Kingdom, is also a famous oviparous myth. According to the story, nine chiefs in the ancient Kayiye area sang the sacred songs at the foot of the turtle peak, rejoicing and welcoming the golden box that came down during the day. Open the golden box-look, there are six golden eggs as round as the sun inside. Six eggs turned into boys with extraordinary appearance, and the first one emerged from the eggs was called Toulou. Jin Shoulu founded the Grand Prix, also known as Jiafu Kingdom. Yesterday, King Tuojie came here to compete with King Jin Shoulu. King Jin Shoulu charmed him and drove him out of the territory of Gaya. Later, at Wangshan Island, the princess of Ayutthaya was greeted as the queen. Generally speaking, the above-mentioned oviparous myth does not directly explain the origin of human beings, but indirectly explains that the leader of a clan descended from heaven and was entrusted with life. These eggs are as round as the sun, and shine as the sun, and they are all protected by winged angels such as Tianma, Baiji and Magpie, reflecting the worship of the Korean ancestors to the gods and sun gods. In the Korean oviparous myth, fathers are all from heaven, and mothers are all from water. For example, Zhu Meng's father Xie Mushu is the son of the Emperor of Heaven, and his mother Liu Hua is the daughter of Hebo, the Dragon King. Park Heju descended from the sky, while Queen Faying was born by Jilong at the well. Another example is that the king of the Golden Shoulu fell from the sky and the queen floated from the white sea. Fathers are sons of Heaven, and mothers are inseparable from rivers, wells and seawater. Undoubtedly, these myths are that on the one hand, the Korean people observed birds and reptiles such as birds, frogs and turtles hatched from eggs in hunting production practice, and were inspired by this natural phenomenon to infer that their ancestors and other natural objects, even imaginary gods, must have come out of eggs, which is more in line with the thinking maintenance point of primitive humans. These myths have some similarities with the oviparous myths circulating in the Central Plains of ancient China, such as the story that Judie swallowed the eggs of a mysterious bird and gave birth to a contract.
There are also myths about the creation of heaven and earth similar to those of Pangu in Han nationality in Korean mythology. In Genesis, a traditional narrative witch song of the Korean nationality, there is such a content: there was no one in the beginning, the world was chaotic, and there were two suns and two moons hanging in the sky. Since Pangu's appearance, heaven and earth have been separated, with Yangqing as the sky and cloudy as the ground, and four copper pillars have been erected to support the ground, leaving only one sun and two moons in the sky, and another sun and one moon are used to make the Southern Dou, the Beidou and the big and small constellations respectively, filling the sky, and then taking fire to find water to create men and women respectively. At this time, suddenly, from that gloomy and damp place, a Shi Ying came out to manage the world. From then on, all the evils in the world began to breed and spread. These divine songs reflected in narrative witch songs, on the one hand, create superhuman deified heroes, on the other hand, mix with primitive religions such as witchcraft etiquette, showing a negative tendency to pray for nature. In the myth of the opening of the Korean world, there are stories explaining the origin of the earth, mountains and rivers and islands. There is a myth about an island built by an old woman, a great god: Lao Cai picked up the earth from one mountain to another with her skirt and transported it to the sea to build Jizhou Island. The clods she scattered turned into large and small peaks and hills on the island. The old woman is so huge that she can cover the whole island of Jizhou with her body, with her head resting on Hannah Mountain, and her feet and hands can directly reach into the sea to tread water and play. The old woman made a promise to the local people that if the people would make her a big skirt, she would use her legs to build a bridge between the island and the land. But people always * * * to gather together ninety-nine satin, can only make a pair of her panties, so the giant always refuses to finish the project. Another myth about the giant old man who built mountains and rivers said that he was exiled to a foreign country because he was too tall and his figure competed for hundreds of miles, which hindered farming. On the long journey, the old man ate a lot of soil and drank a lot of sea water, and as a result, he had diarrhea and couldn't walk. The soil and seawater he excreted have become the rivers of mountains and rivers, such as Changbai Mountain, Yalu River and Tumen River. These mythical giant gods are no longer supreme gods, but the image of a class with equal bargaining or driven status with human beings, which reflects people's labor production consciousness in the farming era.
The flood myth of the Korean nationality is also very ethnic. There are two types of Korean flood myths: one is that brother and sister get married and reproduce; One is that different pieces get married and reproduce. The myth of brother-sister marriage says: in ancient times, there was a flood, and the land turned into the sea, and countless people were drowned by the flood. Only a brother and sister were lucky enough to catch a piece of wood and drift to the top of Baitou Mountain, only to survive death; When the flood receded, the two brothers and sisters went to the world again, and they were the only people left. Brother and sister are worried that mankind will be extinct at this rate, but the marriage of brother and sister is not allowed by human relations. They couldn't think of a good way, so they agreed to run to the top of the two opposing mountains, roll the stone mill at the same time, and then pray to heaven. At this time, there was a purple smoke fluttering among the pine forests, and the male plate and the female plate rolled to the bottom of the mountain just together. Brother and sister understand that this is providence and get married. Since then, mankind has multiplied again. This flood myth is somewhat similar to the myth of "Girl Brothers and Sisters Made Man's Smoke" compiled by Li Rong in the Tang Dynasty. The marriage myth of Korean brothers and sisters mainly takes the form of divination, with the rolling stone grinding and burning pine leaves as the main plot to decide to get married, which reflects some phenomena of consanguineous marriage in ancient society. However, the marriage between brother and sister here is inevitably forced, which implies that the marriage between brother and sister will be impossible without the flood destroying others. It reveals that ancient humans have negative psychology towards consanguineous marriage. The main point of the myth of cross-surname marriage is that in ancient times, a celestial fairy landed on an ancient wood, and the fairy was pregnant with the wood god and gave birth to a man named wood road Ling. In the event of a catastrophic flood, Mu Daoling rode on the back of an ancient tree (that is, his father) and drifted down the river, saving ants, mosquitoes and a teenager of the same age along the way. They drifted to an isolated island in the sea together and found a hut. There lived an old man with white hair and her two daughters, one of whom was her own daughter and the other was her adopted daughter. After the flood receded, only the old woman and two pairs of boys and girls were left in the world. Lao Cai intends to let them engage in servile labor at home, intending to get married after a period of time, so as to reproduce the endangered human beings. But both teenagers want to marry her own daughter as their wives, so the rescued teenager intentionally harms wood road. However, with the help of the rescued ant colony and mosquitoes, wood road successfully overcame all kinds of difficulties and finally married the old woman's own daughter. The ungrateful boy, who betrayed the wooden order, had no choice but to marry her adopted daughter. Since then, the two couples have become the ancestors of mankind. Is this flood myth a reflection of the pairing marriage outside the ethnic group and the ancient servility? Thought of equality. The interpersonal relationships here are very similar to those among bodhisattvas, snakes, foxes, people and turtles found in the Tripitaka in Korea. These myths describe the development from the concept of consanguineous marriage to the concept of unrelated marriage, leaving the earliest trajectory of human ancestors to civilization for future generations.
The myth of witchcraft occupies a large proportion in Korean mythology. It was orally recited in the form of verse and melted into the myth of the witch's divine song. Wizards enjoyed a high status in the ancient society where sacrifice and politics were integrated, and they were often regarded as parents, elders, eldest sons and magic chiefs in the clan. Later, with the separation of sacrificial rites and politics and the dominance of Confucianism in the ideological field. The social status of witches is declining day by day, and most of them are gradually divided into entertainers, prostitutes, official prostitutes and witch halls, which are filled by women. These witches are the main communicators of narrative witch songs, and their status has become a cult, living at the bottom of society and having contacts with working people. They made the witchcraft belief combined with primitive religion take root among the people through witchcraft songs. Witch songs are usually sung in witchcraft rituals, with the aim of avoiding disasters by relying on the protection of the gods. Witchcraft songs can be divided into worship of mountain gods, wild gods, rural gods and boat gods according to the place where the ceremony is held, worship of national gods, worship of other gods and worship of this hall according to the main body of the ceremony, and worship of a safe home for the family, worship of expelling sick people from misfortune, worship of "You exploring" for couples for a hundred years, and worship of the dead according to the purpose of the ceremony. The house gods believed in by the people include God of Creation, God of Earth, God of Interpretation, God of Treasurer and Ce Shen. Kitchen god, gatekeeper god, etc., have many names. Witch songs can be divided into two parts: explaining the origin of a certain god and praising some merits. And the part about the origin of God is equivalent to myth. Among these gods, there are not only the sacred gods of the sun and the moon, the jade emperor, and the Buddha of the Indra, but also the gods of the king, the graceful lady, the military hero, the great commander, the special supervisor, the arrival commander, the heavenly king and the monk, etc., but most of them are not necessarily related vertically or horizontally. What is particularly striking is that some outstanding heroes in the history who appeared in their native place or in their own nation were deified, but some gods were historical figures such as Zhuge Liang, Guan Yu, Zhang Fei, Ma Chao and Li Shimin of the Han nationality, and were deified as the objects of worship in their own nation. The famous witchcraft songs include Princess Barry, Cheng Zao Ben Song, First Door and Back Door, Emperor Shi Song, First Gong Ben Song, Military Xiong Ben Song and so on. Princess Barry is usually sung at ceremonies, and Barry is called the ancestor of Korean witches. The main point of the hymn is that the king has an only son, and after the only son succeeded to the throne, the queen gave birth to seven daughters in succession. In a fit of pique, Guo Gong abandoned his seventh daughter, Princess Barry. But if you throw her in the backyard, magpies will fly to guard her, put her in a wooden cabinet and throw her into the water, and then a golden turtle will swim into the sea. Sakyamuni found that she was rescued and given to the beggar old woman for adoption. The old woman told her that Phyllostachys pubescens and Indus are her father and mother, and she prayed to them three times a day. The land and the queen were ill, so two doctors from Tianxia Palace and Underground Palace were invited to ask for good fortune. The doctor said that the abandoned Princess Barry must be found and the medicinal liquor she sent could save her from death. When Barry Gongfeng learned the news, he went to the Wushan Xianguan, gave birth to seven sons, returned to his parents' spirits, and revived his dead parents with medicine and wine. The story preaches the idea of respecting blood relationship. Chengzaoben Song is one of the most frequently sung witchcraft songs when holding a blessing ceremony after the harvest every year in ancient times. The Korean ancestors regarded Cheng Zao as a god who led the family house, and influenced the health, tranquility, luck, longevity and prosperity of the whole family. Therefore, whenever we build a new Huatang or move to another place, every family posts a made idol. "Cheng Zao Ben Song" sings about the coming out of Cheng Zao God. In order to repair the ancient Palace of the World, a thousand railings collapsed. In order to repair the Palace of the World, messengers were sent to the magnificent mountain plain of the underground palace to arrest Huang Yuyang as a civilian worker. When he left home, his wife told him not to talk to strangers all the way. On the way, Huang Yuyang was deceived by the bad guy Numazuro and changed his clothes. With evil intentions, Numazuro came to Huang Yuyang's wife in an attempt to seize it. Huang Yuyang's wife was afraid of a crisis, so she came up with a good plan to get rid of the bog law lang, and wrote a bloody book and hid it under the brick of the house column. Then she was forced to go to the bog law country, dig a hole in the wild, and hide in the hole for three years, which suffered a lot. Years later, Huang Yuyang rushed back to his hometown at the end of labor. Under the suggestion of crows, he found his wife's bloody book hidden under the brick of the house column, and quickly climbed to the old pine tree by the well to give his wife a dream with magic. The two of them broke away from their dreams, used magic to become Jade Bird and Hong Niao, and imprisoned Numazuro in a cave, which relieved their hatred. After that, Huang Yuyang's family became the god of creation worshipped by every household, and his wife also became the god of the earth. As mentioned in Chengzao Benge, Chengzao God is the son of the gods. As early as Archaean times, he taught the people to build houses and settle in the plain, and became a house god who blessed every household and accepted the prayers and sacrifices of the people of Li. It divides the world into heaven, earth and underground, emphasizes the role of divination, magic and witches' sticks, and reflects the religious cosmology of wizards. It uses incantations to praise the gods, but through a mythical narrative plot, it reflects the human world and the real world in twists and turns, expresses people's noble thoughts, feelings and strong wishes, shapes the image of Huang Yuyang and his wife, and finally develops into a folk narrative poem. "Song of Sangong" also talks about the origin of ghosts and gods; Ren Zhengguo and Kim Jong-guo are husband and wife. They have no children under their knees. They carefully offered Buddha and got a daughter named Miss Self-knowledge. Ren Zhengguo and Kim Jong-guo were named doctors in the world and underground by the Jade Emperor. They were called into the Heavenly Palace and locked their daughters in the boudoir of the deep palace where they could only enter through 78 doors from time to time, and left their parents' handprints on each lock. Mr. Zhu Xi of Huang Jinshan came here to use magic to open all the 78 locks, while he knew that Miss Zhu was on the rice bag of the bow.