in their ttled forms. Most myths extant today are derived from their recording in the works. 资料个人收集整理，勿做商业用途
Shan Hai Jing - Literally Mountain and Sea Scroll, the Shan Hai Jing describes the myths, witchcraft, and religion of the ancient China in
great details and also has a record of the geography, a and mountain, history, medicine, customs, and ethnicities in ancient time. It has been called an early encyclopedia of China. In Wu Chine, "talking about the Shan Hai Jing" is an idiom meaning gossip or idle chats. 资料个人收集整理，勿做商业用途
Shui Jing Zhu - Literally Commentaries on the Water Scroll, this work began as commentaries on the briefer work of the Water Scroll, but
became famous of its own accord becau of its extensive record of geography, history, and associated legends. 资料个人收集整理，勿做商业用途Hei'an Zhuan - Literally Epic of the Darkness, this is the only collection of legends in epic form prerved by a community of the Han nationality of China, namely, inhabitants of the Shennongjia mountain area in Hubei, containing accounts from the birth of Pangu till the
historical era. 资料个人收集整理，勿做商业用途
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Creation myths
A unique characteristic of Chine culture is the relatively late appearance in Chine literature of creation myths. Tho that do exist appear well after the foundation of Confucianism, Taoism, and Folk Religions. The stories exist in veral versions, often conflicting, with the creation of the first humans being variously ascribed to Shangdi, Heaven, Nuwa, Pangu, Yu Huang. The following prents common versions of the creation story in roughly chronological order. 资料个人收集整理，勿做商业用途
Shangdi (上帝), appearing in literature probably about 700 BC, or
earlier (the dating of the occurrences depends on the date of the
外事礼仪Shujing, aka "Book of History"). There are no "creation" oriented
narratives for Shangdi, although the role of a creator is a possible
interperatation. Although Shangdi appears to have the attributes of a "person", detailed references to Shangdi as the creator are not explicitly identified until about the Han Dynasty. 资料个人收集整理，勿做商业用途
Tian (天, or Heaven), appearing in literature probably about 700 BC,
or earlier (the dating of the occurrences depends on the date of the Shujing, aka "Book of History"). There are no "creation" oriented narratives for 'Heaven', although the role of a creator is a possible interperatation. The qualities of 'Heaven' and Shangdi appear to merge
in later literature (and are worshipped as one entity ("皇天上帝") in, for
example, the Temple of Heaven in Beijing). The extent of the distinction (if any) between them is debated. 资料个人收集整理，勿做商业用途子的成语
Nüwa (女媧), appearing in literature no earlier than about 350 BC, is
said to have recreated, or createdhumanity. Her companion was Fuxi (伏羲), the brother and husband of Nuwa. The two beings are
sometimes worshipped as the ultimate ancestor of all humankind. They are often reprented as half-snake, half-human creatures. Nüwa was also responsible for repairing the sky after Gong Gong damaged the pillar supporting the heavens (e below). 资料个人收集整理，勿做商业用途
Pangu (盤古), appearing in literature no earlier than about 200 AD,翻新机是什么
was the first ntient being and creator. In the beginning there was nothing but a formless chaos. Out of this chaos there was born an egg for eighteen thousand years. When the forces of Yin and Yang balanced, Pangu emerged from the egg, and t about the task of creating the world. He parated Yin and Yang with a swing of his great axe. The heavy Yin sank to become the Earth, while the light Yang ro to become the Heavens. Pangu stood between them, and pushed up the sky. At the end of eighteen thousand years, Pangu laid to rest. His breath became the wind; his voice the thunder; left eye the sun and right eye the moon; his body became the mountains and extremes of the world; his blood formed rivers; his muscles the fertile lands; his facial hair the stars and milky way; his fur the bushes and forests; his bones the valuable minerals; his bone marrows sacred diamonds; his sweat fell as rain; and the little creatures on his body (in some versions, the fleas), carried by the wind, became human beings all over the world. 资料个人收集整理，勿做商业用途
Main article: Three August Ones and Five Emperors资料个人收集整理，勿做商业用途冰心的笑
Following on from the age of Nuwa and Fuxi (or cotemporaneous in some versions) was the age of the Three August Ones and Five
工程管理英文Fuxi (伏羲) - The companion of Nuwa. 资料个人收集整理，勿做商业用途
Shennong (神农) - Shennong, literally meaning "Divine
Farmer", reputedly taught the ancients agriculture and medicine.
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Huang Di (黄帝) - Huang Di, literally meaning, and commonly
known as, the "Yellow Emperor", is often regarded as the first
sovereign of the Chine nation. 资料个人收集整理，勿做商业用途
The Five Emperors:
Zhuanxu (颛顼) - Grandson of the Yellow Emeperor 资料个人收集整理，勿做商业用途
Emperor Ku (帝喾) - Great grandson of the Yellow Emperor;
nephew of Zhuanxu. 资料个人收集整理，勿做商业用途
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Yao (尧) - The son of Ku. His elder brother succeeded Ku, but abdicated when he was found to be an ineffective ruler. 资料个人收
集整理，勿做商业用途
Shun (舜) - Yao pasd his position to Shun in favour of Yao's own son becau of Shun's ability and morality. 资料个人收集整理，勿做商业用途
before him. Hence, he combined the ancient tiles of Huang (皇) and Di (帝) to create a new title, Huangdi (皇帝), usually translated as Emperor. 资料个人收集整理，勿做商业用途
Great Flood
Chine mythology shares with Sumerian, Greek, Mayan, Judaism, and hundreds of traditions a period known as the Deluge or Great Flood. The Chine ruler Da Yu, with the help of the goddess Nüwa, helped dig the canals that controlled the flood and allowed people to grow crops. 资料个人收集整理，勿做商业用途
The Jade Emperor is believed to be the most important god. The origins of the Jade Emperor and how he came to be regarded as a deity are unknown. Also known as Yu Huang Shang-ti, his name means “the August Personage of Jade.” He is considered to be the first god and to be in charge of all the gods and goddess. Many myths of well-known gods and goddess who were in charge of differentulture
