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Yu the great

January 22, 2007 at 5:58 pm by mahud

According to Chinese belief, Yu the great was the founder of the Xia Dynasty (ca 2000 - 1500 BC), who tirelessly worked to save the land of nine regions from catastrophic floods. Originally it was his father Gun, who was appointed for the task by Yao, during whose reign the floodwaters had forced the people to seek refuge in the hills. Gun built dams to restrain the flood waters, but these failed, and Shun, Yao’s successor, finally executed Gun, appointing Yu to replace him.

Yu’s Labour

For thirteen years, Yu toiled, careful not to repeat the mistakes his father made. Rather than erecting damns to stop the flow of waters, Yu channeled through mountains, cleared debris from the river beds and created new watercourses, diverting the floodwaters into the sea. Shun also appointed Yu co-ruler, and after his death, Yu became emperor.

“Through Yu’s continual labour and self sacrifice, the waters no longer flooded the land, and the people became prosperous, and lived peaceful and healthy lives.”

Yu worked through all kinds of extreme weather. His appearance was disheveled, and his skin was blackened from the sun. He also developed a limp. It is said that Yu’s devotion to his task outweighed the importance of his family life, and on three occasions, he avoided passing by his house, taking another route.

The Mythical Yu

Yu was either born Parthenogenically of his mother, or from the dead body of his father. He had the ability to transform into a bear, a form he would assume to channel his way through the mountains. His wife would bring Yu his meals whenever he beat his drum, but one day he accidentally struck the drum with a rock, and his wife, who was pregnant with Yu’s son, discovered Yu in bear form, and fled in terror. Yu chased after her, but his wife stumbled and was transformed into a rock. Yu cried out for his unborn child, and the rock burst open, producing his son, Qi.

Demonic Forces behind the Flood

The floods were said to be caused by the demon Gong Gong, who sent the nine headed serpentine Xiang Liu, to frustrate the peoples efforts to bring the waters under control. Yu succeeded in slaying Xiang Liu, but was unable to prevent the creature’s blood from polluting the soil.

The Saviour of His People

Through Yu’s continual labour and self sacrifice, the waters no longer flooded the land, and the people became prosperous, and lived peaceful and healthy lives.

Yu remained active in the affairs of his people, who could summon an audience with Yu through the use of five musical instruments, hung upon the palace gate. Yu remained emperor until his death, during a hunting expedition.

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2 Comments (Have your say)

  1. Adam

    Comment on July 20, 2008 at 11:24 pm

    I have seen only one reference to Yu being the discoverer of the 12 meridians used in Chinese medicine and acupuncture. Does anyone know of any texts or articles that support this? I’m quite curious and would appreciate any tips.


  2. mahud

    Comment on July 22, 2008 at 12:57 am

    I’m not aware of any texts that mention the 12 meridians, but the Legendary Yu is certainly the supreme model for physical well being and does feature in many medical texts, often through the use of the Yubu, which is a kind of Shamanistic dance employed, among other things, to exorcize spirits that cause illness. The Mythical Yu was known to control the flood waters of the 9 provinces of the chinese world, or indeed the whole world, which brought harmony to the cosmos. Microcosmically, this idea of creating cosmic harmony is internalised, just as Yu directed the flood waters through their naturally indestructible course, so the flow of bodily fluids can be channelled. There’s certainly many ancient Chinese textual evidence concerning Yu and the practice of medicine, as well as a lot of archaeological stuff recently uncovered from various provinces in china that contain Yu’s connection with healing.

    I’ll have to study the 12 meridians and see if there are any direct references yo use, and also provide you with some references to some scholarly books if you like.

    A favourite of mine is The Flood Myths Of Early China by Mark Edward Lewis

    …to order, and to rid the body of malevolent influences that threatened its integrity. This link between Yu’s restoring the world and restoring the human body was noted by Wang Chong:

    How can one know that the world’s having floods is not like the body’s having ailments of excess water? How can one know that the world’s having droughts is not like the body’s having ailments of excess dryness? Ceremonies and prayers requesting blessing cannot heal them, and altering conduct will in the end not save anyone. If one sends for a doctor and takes the medicine, then one can hope to be cured. But if one’s alloted span has reached its end, then doctors and medicine cannot help.

    Yao’s having Yu tame [zhi, also “to heal”] the flood is like someone suffering an illness of excess water sending for a doctor. Thus Yao’s flood with the world’s illness of excess water. Yu’s taming/curing the flood meant that he was an excellent doctor of floods. How could any dispute change this? The ritual of “attacking the altar of the soil [gong she, an anti-drought ceremony involving beating drums while making a sacrifice at the she altar]” will be no use in the matter. The rain will not cease. Where in the rituals does one see anything about sacrificing to Nu Gua? Fu Xi and Nu Gua are both sages, and the Spring and Autumn Annals says nothing about setting aside Fu Xi and sacrificing to Nu Gua. what basis could Dong Zhongshu have had for proposing this?

    It is interesting that while Wang Chong asserts the identity of Yu’s roles as master of the flood and master of the body, he denies the popular practice of trying to end floods with sacrificial offerings to the altar of the soil and to Nu Gua. As we have seen, these practices were linked back to the myths in which Yu and Nu Gua were the tamers of the flood, and in which Yu was the mythic prototype for the altar of the soil. These popular beliefs marked yet another element of their mythic roles as masters of mating and fertility. With the addition of these themes of sexual liaison and paternity, indicated by the very link between Yu and Nu Gua that Wang Chong seeks to deny, this passage articulates every aspect of the myths of Yu. It reveals him as the mythic prototype for each of the forms of organized space in early China—world, region, lineage, household, and body—and for their shared meanings.

    Lewis, Mark Edward, 2006, ‘The Flood Myths Of Early China’, p.140-143 (SUNY Press)


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