When Pan Geng moved to Yin, I initiated Jian Shang

Chapter 361 People are not good, don't blame the uneven road
Xin Qu and Wu Xiaoye designed the current religious system of the Xin family.

Although it is said to be a religion, it is actually more like a mythological society.

As Xin Wu said, Tong's father often came to attend such meetings.

After all, there are not many entertainment projects now. Some young people can just be intimate with their loved ones and generally don't hang out.

But more elderly people are different.

Although they are not necessarily busy during the day, they still have to take care of their own land.

In the evening, three or five women gather together to sew clothes and talk, so that they can be more motivated to work.

So Xinqu would not miss this opportunity, especially the opportunity for women to gossip.

Therefore, a straw shed and a bonfire are often set up outside the main sewing place of each town or village community, and then "temple blessings" are arranged to tell stories or scriptures and answer some questions.

Use stories to kill boredom and gossip.

Old people like to come here.

Tong followed his father to the wall, which was very simple.
It is a straw hut and house built with four earth walls mixed with beams and pillars. There is a charcoal pot in the house, a bonfire in the middle of the outside of the house, and some small blades in the huts around it, and then there are bamboos and splitting knives. Three or five old men were listening. Miao Zhu, who was sitting in thick clothes, was talking and learning to knit.

It can be said that this is an activity center integrating production, leisure and entertainment.

"What we are talking about is, "The Biography of the Suiren Family: Moving to the North"." Miao Zhu cleared his throat, and then slapped the alarm, immediately attracting everyone's attention and thoughts.

Then, Miao Zhu began to tell "Mythical Stories" compiled by Xin Qu.

The story designed by Xin Qu actually runs through a concept, that is, all human beings originated from the Central Plains and then dispersed from the Central Plains.

He did not use the theory of the origin of Kunggang, but placed the center of the world at Zhongtiao Mountain.

Because the Xin family once lived in Zhongtiao Mountain for a period of time, they were exposed to a lot of local ideas and culture, a considerable part of which came from older legends.

Therefore, the location of Kungang was determined by Xin Qu to be Zhongtiao Mountain in Shanxi Province, also because this statement is easier to accept.

Of course, the ancient Chinese mythology system before time travel was very chaotic, and sometimes it was mixed with various Confucian, Buddhist, and Taoist legends.

Xin Qu could only use an outline to sort out a general context, and then fill it with all kinds of messy legends of legends.

Therefore, within this system, the Sui Ren clan used the Sui Ren clan's previous killing of the mythical beast and the resumption of the use of fire in the world as a context to shape the twelve legends of the Sui Ren clan.

Starting from the third Suiren, the Suiren clan began to encounter various problems, causing the south to be flooded and forced to start moving north into the Central Plains.

Then they discovered the "breathing soil" left by Nuwa in Kungang to patch the sky, so they used the resting soil to lift the entire Loess Plateau and began to thrive on the Loess Plateau.

Tong heard half of it and suddenly felt a little confused.

"It is said that this Sui man has a big witch named Wan. Dawu Wan was originally a person who looked after the land and the sea. Over the years, he suddenly discovered that the rotation of the twelfth moon here can actually trigger the tides of the sea and the tidal signals of water and lakes.

Suddenly, a thought occurred in my mind. If we could use the tidal rhythm of the sea to divert the water of the river, entrain the sediment, and help it fill the sea, wouldn't it mean that in thousands of years, the continent would expand eastward.

Here, he talked to Suiren, but Suiren refused, so he went west to find the source of the river, and wanted to ask the uncle of the source of the river for help.

His people are heading west..."

From here on, the protagonist of the story becomes Dawuwan. He heads west, climbing over mountains and ridges, encountering demons and ghosts, and encounters many tribes, among which there are traces of various tribes such as "Qiang" and "Wolf".

After asking, I found out that they dispersed after Nuwa mended the sky.

He has been living in the Qilian Mountains.

Then they also called their mountain Kunlun, but Dawuwan insisted on calling it Qilian, so the two sides fought, and Dawuwan defeated their leader.

So according to the rules of the Qiang people, Dawuwan should become their leader.

But Dawuwan was determined to reclaim the sea, so he promised to take them to the east when he came back from the source of the river.

But before leaving, he gave birth to twin sons with a girl who fell in love with him.One is named Jiang and the other is named Ji.

And what’s the last name of Dawuwan?
It hasn’t been said yet, but as the story reaches the end, Dawuwan challenges the uncle of the river source, Wanshui Ancestor, who is unwilling to help him reclaim the sea, and finally reveals that his last name is——.

That's right!Xin Qu has now begun to systematically create the "" surname Zuyuan.

Private goods are constantly stuffed into it.

Shameful, but useful!
Anyway, myths have to serve politics.

As for whether you believe it or not, it doesn't matter, because now everyone just treats it as an entertainment project. The most terrifying thing is that it is subtle, and more people actually don't care.

In short, although Dawuwan was defeated, they still held their bodies and went down the mountain. However, because of their battle, the Qiang people were separated and the girl could not be found.

And he had no choice but to return to Suiren clan.

As a result, it was discovered this time that the Suiren clan had spent 100 years, and the sudden return of Dawuwan shocked the fifth generation of the Suiren clan monarch.

Therefore, Dawuwan was regarded as a national teacher.

Then Dawuwan decided to continue his efforts and formed his own tribe. He was determined that since the uncle of the river source refused to help, he would dig the river himself, forcefully divert the water from the river to the Loess Plateau, carry the sediment with it by flowing into the Loess Plateau, and then move eastward. The way of output created the current big river.

"This is too much nonsense." Tong followed his father out of here with a look of disbelief on his face, "The river was naturally created by heaven and earth, how can manpower transform it?"

"Here." His father didn't say anything. He just pointed to the wooden bridge in front of them and the river under the wooden bridge: "There was no river here originally. We dug it out."

"This..." Tong was stunned.

He lowered his head and looked at the river in front of him, his cheeks twitching slightly.

"People can't do it, don't blame the uneven road!" Father Tong snorted, "We can fight against heaven and earth, let alone dig a river? If ghosts and gods cause trouble, then kill them! It's true that we coexist with nature, but we can't forget, First we have to survive!"

Tong said nothing.

Instead, Father Tong walked all the way and talked to him a lot.

The reason is very simple. Xin Qu led the Xin family headquarters, who had experienced a real waste of time and energy, and it took more than a year to repair the rivers near Changping one after another.

They have experienced firsthand that people can really transform rivers.

Since I can do it, why can't the great witch in myths and legends, relying on his own cultivation and ability, lead people to slay dragons and dig rivers together?
It's just that they spend more time.

Give them enough time and they can do it.

This is a myth and legend based on reality.

In addition to subtly shaping many charming ancestors of the "surname", Xinqu's creation myth also cultivates the mobilization of human subjective initiative.

The challenges and transformation of the natural environment must be deeply described and instilled. Otherwise, if you think you can't do it, you really won't be able to do it in your lifetime.

If people are not good enough, we cannot blame the uneven road!

If you are really forced to the point of desperation, violence will end everything.

Xin Qu himself couldn't stop the process of describing the myth. Dawuwan used his own force to fight the uncle of Heyuan, but failed to win, so he found another way.

Sometimes, it really doesn't work if you talk about logic, you have to talk about physics.

Because violence is the most accessible language in every resource-poor region.

The Xin family has not completely escaped from the lack of resources, and everyone prefers to listen to exciting plots of fighting all the way and fighting against the sky and the earth.

It is the same in ancient and modern times.

(End of this chapter)