The origin of Chengdu?

Get together in one year, become a city in two years and become Chengdu in three years.

Chengdu, an important city in southwest China, has always been famous for its long history and rich cultural accumulation. However, what does Chengdu mean? Scholars all over the world have put forward various theories to answer this question. This paper briefly introduces the theories of various schools to clarify the academic origin of this issue. The earliest explanation of the word Chengdu is Taiping Universe (Volume 72) in the history of Song people's music. It is believed that the name of Chengdu is "the week ends in Liangshan, and it becomes a city in one year and Chengdu in two years, hence the name' Chengdu'". Song Zhumu's famous article "A View of the Victory of Chengdu's Daojun County" thinks that "the so-called three-year Chengdu in history books is taken from it". This statement is widely circulated and has a great influence. Today, Wang Wencai agrees with this view. In his "Examination of Chengdu City Square", he thinks that "the historical name is Shun, who lived for one year, became two years and became three years. Song people can understand the meaning of Chengdu because of the old saying. " In the article Chengdu, Mr. Ren Naiqiang thinks: "Wang once lived here, so he was named' Chengdu', which means success, achievement and perfection". Because Du Yu "thought that the success of the founding of the People's Republic of China could last for a long time and the capital city could remain unchanged, it was named Chengdu." According to the written records in The Classic of Mountains and Seas, Mr. Li Jinyi and Mr. Wang Jiayou believe that Chengdu's "Cheng" is an ancient clan name or country name, and its glyph is a combination of E and Ding. E is the image of an axe, and Ding Xiang's arrow or arrow hit the target. "Cheng Hou used this word as a symbol of the power of tribal leaders." In Tibetan, the word "du" refers to the intersection of two rivers. According to their explanation, the meaning of the word Chengdu should be the place where Cheng Hou lived (the intersection of the two rivers), while Mr. Wen thinks that the word Chengdu is "just a translation of the two sounds of Chengdu in Shu language and the Chinese characters in the Central Plains". Then according to the pronunciation, it is inferred that "Chengdu is successfully called Shu nationality, which means plateau people", and the word "Cheng" is the translation of the word "Pubei". According to the fact that the Pumi people of the Department are probably the direct descendants of the ancestors of the ancient Shu people, in Pumi language, the "du" sound at the end of a place name means "place" and "region", so it is inferred that the word "du" in Chengdu should also mean this. It can be concluded that "Chengdu" in Shu language means the place where Shu people or Pubei people live. Mr. Liu put forward a new view on the origin of the name of Chengdu. He believes that Chengdu is a transliteration of Shu in the Central Plains. The pronunciation of Chengdu in ancient Shu language is equivalent to that in modern Chinese, and the word Shu in Shu country was also pronounced Du in modern Chinese in ancient times, so the pronunciation of Chengdu in Shu language is Shu capital. Chengdu means "the last capital of Shu", or "the last capital". In the article "The Evolution of Shu State and the Formation of Chengdu Settlements", Mr. Xihe also investigated the name of Chengdu. Based on the analysis of the forms and names of ancient folk houses in southwest China, this paper puts forward that the ancient living form in Chengdu is a kind of nest residence called cage, and the word "Cheng" in Chengdu is an overlapping cage. The original meaning of the word "Du" is a gathering place. Ancient Chengdu is low-lying and densely covered with ponds, so it is called "Capital". In particular, according to the evolution order of Sichuan lacquer inscriptions from pre-Qin to Qin and Han dynasties: Cheng-Cheng Pavilion-Cheng City-Shu County Officials, it is speculated that the name "Chengdu" probably did not exist before Zhou and Qin Dynasties, but also changed. It appeared in Qin and Han Dynasties and became popular after Qin Dynasty. "As for the meaning of the word' Chengdu', Mr. Shen and Mr. Huang did not give a clear explanation. They just said that it was recorded in" Huayang National Records "that they moved to Chengdu, and' the Lord of the ancestral temple is called the capital'. Therefore, during the Qin and Han Dynasties, people called the place where Ming Kai made its capital Chengdu.

Sun Hua's article "A Study of Chengdu Names" refutes all the above theories. Mr. Sun put forward his own views: he first identified the Shu family as Yong Chong and Yong Cheng. Therefore, the meaning of the word "city" in Chengdu should be the same as the old name "Yong Chong" or "Yong Cheng" in Shu, which originally meant "walled city" and later abstracted as clan. As for the word "Du" in Chengdu, he agreed with Mr. Xu Zhongshu's statement: "Everyone is a city dweller and their voices are heard. There are many meanings in the words of followers, such as' Shui Ze's party is called the capital, also called warehousing' (see Water Mirror "Plain Water Note"), so people's party is also called the capital. " It can be seen that the word "Chengdu" means a place where adults live together, that is, a place where enlightened families (namely, the Yong family and the Yong family) live together. Ming Kai family settled in Chengdu because Ming Kai family moved its political, economic and cultural center to Chengdu. Of course, the word "capital" in Chengdu also means the capital. "Therefore, the meaning of the word Chengdu can be further interpreted as the capital of Ming Kai family (namely Chongyong family and Yong Cheng family)." Mr. Sun's views are similar to those of Mr. Li Jinyi, Mr. Wang Jiahu and Mr. Wen mentioned above. They all take "Cheng" as the surname, but he thinks that the surname is Chongyong and Yongcheng, which is a bit insufficient. Because there is still room for discussion whether the formulation of "brave" can be established; However, Yong Shicheng is only found in the History of Taoism by the Song Dynasty poet Robbie, and its historical value is low. Therefore, it is hard to say whether there were really two tribes in the pre-Qin period, that is, "worshiping warriors" or "brave". Even if these two tribes really exist, it is not certain whether they belong to the same family as Ming Kai. Therefore, Sun's theory is also unconvincing. Since all kinds of opinions on the study of Chengdu's famous schools are not satisfactory at present, it is necessary to explore another way. The author has been interested in this for many years and found that the origin of Chengdu Yi is very old. It was originally named the "Holy Mountain" of the ancient Shu people. This article is mostly about speculation. Although it is inconclusive, there is nothing to say because of its age and lack of literature. So in order to fabricate the original meaning and be opportunistic, I didn't care about anyone in Chengdu. Scholars generally believe that the earliest handed down document is the Book of Rivers and Channels, Volume 29 of Historical Records written by Sima Qian in the Han Dynasty: "Shu defends the ice, chisels away the cymbals, and breaks two rivers and Chengdu." Among the unearthed cultural relics, one from Chengdu appeared at the latest in the late Warring States Period: Lv Buwei Ji unearthed in Qingchuan, Sichuan, with the word "Chengdu" on the front. There is also a record of "Chengdu" in the bamboo slips unearthed from the Qin tomb in Shuihudi: "The county leads to Chengdu, and Chengdu is the prefect of Shanghengshu." In fact, the name "Chengdu" has been recorded in the classic "Shan Hai Jing" in the pre-Qin period. There are two records of the name "Chengdu" in Shan Hai Jing. One is "Sea, Middle East": "The mountain is in the west of the city." However, this passage is regarded as a passage of water mirror by Bi Yuan's New School of Shan Hai Jing, and Yuan Ke has used it again, so it can be ignored. The other is Wild North Classic: "In the wild, there is a mountain called Chengdu, which carries the sky." Mr. Meng's textual research shows that Yejing was written in the early Western Zhou Dynasty, and he thinks that "although it is inferred that Yejing was written in the early Western Zhou Dynasty, the cultural heritage recorded in it should be regarded as something older." Therefore, the earliest record of the name "Chengdu" can be pushed forward here, much earlier than the record of unearthed cultural relics. It is not an ordinary word, but it reveals that Chengdu may be the "ladder" in the eyes of ancestors. Because in the eyes of ancestors, people and gods could communicate at first, for example, in "Under the Chu Language in Mandarin": "Zhao Haoqi asked Yu Guanshe's father: What is Zhou Shu's so-called" heavy and solid "that makes heaven and earth impassable? If not, can people ascend to heaven? Yuan believes that the problem actually reflects that people and gods can communicate at first. Gong Zizhen's sequel to Ding 'an Temple, Volume II, The First Pregnancy of the Fetus when Abandoned: "At the beginning of life, heaven and earth are connected, people are connected, the sky is connected, and the sky is connected with people. There is a saying in the morning." It is a summary of this situation. The ancients had a simple imagination and thought that the communication between God and people still needed to be relied on. This is a ladder. The natural objects acting as ladders are mountains and trees. Taking the mountain as a ladder, The Classic of Mountains and Seas records Kunlun, Zhaoshan, Deng Bao and Lingshan. Taking the tree as a ladder, the only person who can test ancient books is Jian Mu recorded in Shan Hai Jing, Hainan Jing, Hainei Jing and Huai Nan Zi Topography Training. One of the most famous is Kunlun Mountain. Chengdu is fully qualified to act as a ladder. Mr. Wang Xiaolian thinks that "Chengdu carries the sky" is "the mythical Tianzhu that goes down to the gate of the secluded capital". The so-called Tianzhu, the ladder, is there a relationship between Chengdu and Kunlun? Are they both ladders? The answer is yes. The arguments are as follows.

Let's take a look at the records about Kunlun in ancient books. Shan Hai Jing ·Xi· Shan Jing: "Four hundred miles southwest, the hill of Kunlun, is the capital of the emperor." Guo Pu's note: "Heaven is the gate." Chinese and Western Classics in the Sea: "Kunlun in the sea is in the northwest, under the emperor." What Kunlun lacks is Kunlun Mountain. Hao Yixing's Notes on the Classic of Mountains and Seas quoted Shuo Wen Ba Shang Qiu Bu: "Xu, Daqiu and Kunlun Mountain are called Kunlun Xu." It can be seen that Kunlun is the capital of heaven and earth in the lower bound. The article "Kunlun Mountain" in Guo Pu's "Mountains and Seas Map" says: "Kunlun is a watery house with a fine moon. Only the emperor is the capital, and the west is old. Rong Ran is in the middle, posthumous title Tianzhu. " Biography of Gou Jian after his return to China in the Spring and Autumn Period of Wu Yue: "Kunlun Mountain is the pillar of the earth, bearing the emperor's heaven, spitting out the breath of the universe and descending to the earth." "River Map Enclosure": "Kunlun Mountain is Tianzhu, and the sky is high." Kunlun's "Chengtian" is the same as Chengdu's "Chengtian". The most striking feature of Tianzhu Kunlun is the hierarchical structure. Erya Shi Qiu No.10 says, "Qiu Yicheng became a mound, then Tao Qiu, then Rongqiu, and finally Kunlun Mountain." "Famous Mountain Interpretation Five" also said: "30% is called Kunlun Mountain." "Notes on Water Classics and Rivers": "Thirty percent of Kunlun Mountain. "Kunlun Shuo" said: "Kunlun Mountain has three levels: Fan Tong, one class passes; Second, Xuanpu, a Lang Feng; Shang Yue, a paradise, is Teddy's residence. The 30% (rank) structure of Kunlun shows that it is the highest in the minds of our ancestors, and it can go straight to heaven, just as Yilin Bizhi No.8 said: "Climb Kunlun and enter Tianmen." You can even become a god by this. For example, "Huainanzi Terrain Training" said: "The hill of Kunlun Mountain, or twice as high, is Liangshan Mountain, and it will never die; Or twice as much, it's called fooling around, it's spirit, it can make wind and rain; Or twice as much as this, it is the dimension of heaven, and it is God, which is called the residence of Taidi. " It's just that such a blessing is beyond the reach of ordinary people. According to Shan Hai Jing Hai Nei Xi Jing, it is recorded: "Kunlun is 800 miles empty, and the height of Wan Ren is even higher. ..... There are nine doors on the surface, guarded by enlightened beasts, where there are gods. In Baguayan, on the occasion of Chishui, you must not go to Ganggangyan. " In other words, only the shooter hero Hou Yi can climb the top of Kunlun Mountain. There is also a need to explain why Kunlun III has the highest achievement. Because in the understanding of our ancestors, three means more. Initially, this was related to the cognitive level of our ancestors. "In many primitive peoples (such as Australia and South America), numbers have only one and two separate names, and occasionally there are three. When it exceeds these numbers, the locals will say,' many, many, many'. " The identity of "three-in-one and many" has a great influence on the later China culture, which is the connection of "three-in-one and many". Teacher Song Yongpei said in "Ancient Literature, Culture and Its Systematic Meaning": "The ancients knew the relationship and connotation between' three' and' ten thousand', so they used' three' to summarize' ten thousand'." Take the records of Shuoyuan and Laozi as evidence: Shuoyuan originated from one, became two, and prepared for three. Laozi: One life is two, three lives are three, and three lives are all things. Visible Sanhe Wantong. As far as influence is concerned, in ancient books, the phenomenon of "three is not a real number" and "three is not a real number" often refers to more than one. And "Chu Ci Tian Wen": "Where is the Kunlun County Garden? Zengcheng No.9 Middle School, how high is it? Who is the gate of the Quartet? " Wang Yi's note: "The name of the mountain is Kunlun, which is in the northwest and the weather is out. Its top county park is connected with the sky. " "Huainan" says that Kunlun Mountain is nine times heavy and 22,000 miles high. There are ten clouds in Wang Jinjia's Notes: "Kunlun Mountain has a place higher than the sun and the moon. There are nine floors in the mountain, and each floor is different from Wan Li. " The three-story Kunlun has become a nine-story Kunlun, obviously because of the success of future generations, which is not ancient. As can be seen from the above quotation, Kunlun, as the capital below the emperor, has a typical "30% (level)" structure. I think the name "Chengdu" actually contains these two main characteristics of Kunlun, which means "30% capital". "Shan Hai Jing Nan Shan Jing": "Five hundred miles to the east, called the mountain, four directions and three altars." Guo Pu's note: "If people build altars, they will become Zhong Er if they are tired." "Tired" means heavy in Guo's notes. "The Songs of Chu Evocation": "The layers are tired and the pavilion", and Wang Yi notes: "The layers are tired and heavy." It can be seen that the "four sides and three altars" in Chengshan are exactly the same as the four sides and three folds in Kunlun. Chengshan is Chengdu, just like Kunlun or Kunshan or Shan Lun. "Lu Chunqiu Meng Ziliang": "People don't love the jade of Kunshan, the pearl of Jianghan." Zhao Ce-yi in the Warring States Policy said that the jade in Kunshan could not come out, while Zhao Zhangwang in the Letter from Su Qin in the Warring States Period said that the jade in Lunshan could not come out. In addition, Zhenxun of Huainan Zibo: "Jade of Zhongshan" and Gao: "Zhongshan, Kunlun also." The clock gets its meaning from the most important thing, and the most important thing is success. "Guangya Shi Si": "Success is also heavy." Lu Chunqiu Yin Chu: "90% of the platform", high: "Success is still important." Therefore, Zhongshan is also a mountain. This can especially prove that Kunlun (Zhongshan) is Chengdu (Chengshan). It can be seen that although Chengdu and Kunlun have the same name, it seems that the name of a mountain is related to the name of a later city. To answer this question, we must first say where Kunlun is, which has always been a difficult problem in academic circles. Mr. Meng is very insightful and has a profound meaning. He thinks that Kunlun Mountain is Minshan Mountain: "According to the west longitude and sea test,' The river leaves the northeast corner of Kunlun Mountain and heads north.' This shows that Kunlun is south of the Yellow River. Another study in the Great Northern Wilderness Classic said:' If the wood grows west of Kunlun' (according to the Water Classic, if the water is injected), the domestic classic said:' If there is a wood name between black water and green water, if the water comes out, it will be embarrassing. "This shows that Kunlun is not only in the south of the Yellow River, but also in the east of Ruoshui River. If water is today's Yalong River, Kunlun Mountain, the mountain east of Yalong River and south of Yellow River, it certainly belongs to Minshan Mountain. "He is based on the internal evidence of Shan Hai Jing to prove this point, and the natural conclusion is quite credible. In addition, Mr. Deng Shaoqin also said that "Fujian is Kunlun, and the names of ancient place names are divided into two syllables and one syllable, and the word Kunlun is changed from two syllables to one syllable, which is Fujian". Kunlun Mountain is Minshan Mountain, which means Chengdu is Minshan Mountain. The special form of "four directions and thirty percent" in Chengdu or Kunlun Mountain is not only Minshan Mountain, but also any mountain in the real world. Chengdu or Kunlun Mountain is actually a "holy mountain" built by primitive ancestors living in Minshan Mountain. So, who was the original ancestor who regarded Minshan as a sacred mountain? I think it's Guwenyuan in Can Cong. It first lived in Minshan, and later moved to Chengdu Plain. Fourth, Shu Du Fu and Zhang Qiao quoted the cloud of Shu Xian Ji: "My family began to live in Minshan Stone Room. Mr. Duan Yu believes that the Can Cong family "migrated to Chengdu Plain around the Xia Dynasty" and became one of the important sources of early Shu people. Moreover, Can Cong became the earliest generation of Shu kings recorded in ancient history. " "Biography of the King of Shu" says: "The first name of the King of Shu was Can Cong, and the younger generation was Bai Lian, and the younger generation was Yu Fu. These three generations are hundreds of years old and are all immortals. " "Huayang Guozhi Shuzhi" also said: "Can Cong, the Hou of Shu, is the king. ..... The second Wang Yue was a cypress, and the second Wang Yue was a fish. According to Mr. Wang, "these three generations are all hundreds of years old." He said, "People are all the names of one generation, not one." In other words, Can Cong ruled ancient Shu for hundreds of years. Obviously, Chengdu was first brought into Chengdu Plain by them, but now it has changed from the holy mountain name of its ancestral home to the city name of its new home. Therefore, people later called it "Chengdu, the country of ancient Can Cong". "This phenomenon of' shifting place names' and' obeying the master' is very common in the ancient history of China. Because "the land is famous because of the people who live in it, and the people who live in it migrate, and the names also migrate." After the establishment of the Can Cong family, the Chengdu family has been kept unchanged by future generations. As for the clan, Mr Ren Naiqiang thinks it is Qiang, and Mr Duan Yu thinks it is Di. "Di is actually a clan that developed and managed agriculture from highland to lowland after it was differentiated from Qiang", so there is no doubt that it is a branch of ancient Qiang. In the last article, we thought that Minshan (Chengdu or Kunlun) worshipped by Can Cong was a sacred mountain. In fact, this is not an isolated cultural phenomenon. By collecting historical records, we can still see all kinds of clues of Qiang people's "worship of sacred mountains." "The Biography of Western Qiang in the Later Han Dynasty": "There are three seedlings from the source of Western Qiang, and Jiang's surname is different. "Modern scholars believe that Qiang and Jiang are the same word, the male is Qiang and the female is Jiang." Chiang Kai-shek looks at the country, which is the winner, while Lu Shen's country is in April or after the big month. "Historical Records" Volume 32 "Qi Taigong Family": "Lv Shangzhe, great grandfather, master of the East China Sea. His ancestors tasted four mountains. "Zuo Zhuan's Eleven Years of Hidden Gong": "Fu Xu is the yin of Da Yue. Du Pre-note: "Da Yue, after Shennong, Yao Siyue also." . "Yan Shui Zhu": "So Guo, surnamed Jiang, is behind the Four Mountains. "Twenty-two years of Zuo Zhuan and Zhuang Gong": "Jiang, after Da Yue. Du pre-note: "Jiang's first name is Yao Siyue." . "The Fourteenth Year of Zuo Zhuan's" xianggong "contains Jiang Xiao Ma Yun:" According to legend, Zhu Rong is a descendant of the four mountains. "Du Yu's note:" After the Four Mountains, everyone's surname is Jiang, not Yun. "Poetry Elegant Takamatsu": "Takamatsu Yue Wei, the third runner-up in the sky. Yue Wei descended to God, and he was born and blessed. "Fu is a man of Lu, such as punishment, Historical Records, Zhou Benji, Biography of Shangshu, Book of Rites, Table Ji and Fu Punishment. From the above quotation, we can know that countries with Jiang surname, such as Hehe, are all behind Sishan or Da Yue. In other words, they took Yue God as their ancestor, which reflected the belief of "worshipping Yue" in the country named Jiang. There is also a record in Shan Hai Jing that the edge is strong as a mountain. " "Haineijing" says: "Boyi's father gave birth to Xiyue, Xiyue gave birth to a dragon, and the dragon was born with a strong edge, begging for a surname. "Mr. Gu Jiegang thinks that the suspicion of begging is a pseudo-article of" allowing ",which is consistent with Du Fu's note" No surnames ". It is a nation, so it can be seen that they, like other countries with Jiang surname, have worshipped Yue since ancient times. Not only that, we can still see the remains of the worship of the sacred mountain of the Qiang people today, that is, the worship of the white stone. Many gods worshipped by the Qiang people have almost no idols, but they are all symbolized by the white stone, which is enshrined on the tower on the roof, the shrine in the corner, the fire pit, the fields, the hills and the sacred forest. The so-called "worship of the white stone" is actually a form of "worship of the holy mountain". Through the above textual research, we can generally draw the conclusion that Chengdu was first named as a holy mountain, and was later brought into a new home in Chengdu Plain by Can Cong, a branch of the Qiang nationality, and transformed into a city name. Coincidentally, the place name "Shu" was also the name of the holy mountain at first, and later became the name of an ancient country centered on Chengdu Plain. It is proved that "Shu" was first seen in Oracle Bone Inscriptions in Shang Dynasty. Scholars have two different views on the meaning of "Shu". First, according to Shuowen Shi Wen Sanshang Insect Department: "Shu, silkworms are in sunflower. From the insect's point of view, it looks like a head-relaxing shape from the top, but it looks like its body is flying in the middle. "Poetry" says: jealousy is embarrassing. Paragraph note: "Kwai, Shi Erya is cited as mulberry." . "People think that Shu is a kind of silkworm, and it is even associated with Can Cong, the king of Shu. The name of Shu is due to the initial sericulture; Or wild silkworm. One is according to "Everything is done wrong under the forest": "Storks are like snakes and silkworms are like moths. People get creepy at the sight of snakes and creepy at the sight of cockroaches. " "Huai Nan Zi said Xun Lin": "Today's eels are similar to snakes, silkworms are similar to cockroaches. Gao said, "People like eels and silkworms, but they are afraid of snakes and cockroaches. "I think that Shu is not the same as silkworm, but Shu is a poisonous insect, which is another name for Shu people by the rulers of Shang Dynasty, which is consistent with adding a' raccoon' or' insect' to the ethnic names of ethnic minorities in previous dynasties. It goes without saying that the former view cannot be established when the latter is attacked. However, the latter statement is difficult to establish after careful study. It is true that it is not uncommon for the central dynasty of China to treat Siyi ethnic minorities as dogs and insects in history. However, during the Shang Dynasty, we didn't see any direct evidence of this. From the Oracle bone inscriptions, the Shang Dynasty, as the country name and place name, are all examples of nicknames, and Shu seems to be an improper exception. Take the well-known Sisi Lee as an example. Man and virtue are base names, and there is no doubt that they are righteous. However, neither word can be found in Oracle Bone Inscriptions. There are Yi and Rong in Oracle bone inscriptions, but Yi is also called "human" or "benevolence", not posthumous title, but it is undoubtedly meaningful; Rong zai made a shape and a shield, which is not a nickname, but undoubtedly a meaning. Shu was once regarded as one of the four poles in the west. Class rules: "At the beginning (make) four directions strong (extremely), grasp (take) the nest of Shu. "Among them, Ding Nest is not a cheap name, and Shu Afraid is no exception. I think that the use of basic names for Siyi ethnic minorities began in the Zhou Dynasty, because the central kingship of the Zhou Dynasty was greatly strengthened, far from the loose alliance with other countries in the Yin and Shang Dynasties, so the egoism of China people expanded accordingly, and the phenomenon of calling Siyi ethnic minorities by basic names began to appear. Shu was first seen in Oracle Bone Inscriptions in Shang Dynasty, and the word "Shu" didn't follow insects. It was first seen in Wen Jia, Joo Won? in the Western Zhou Dynasty. What is the original meaning of "Shu"? Shu is Shu Mountain, and Shu is Minshan Mountain. Guangya Shishan: "Shushan is the mountain." Wang Niansun's "Documentary Evidence" said, "When writing" Shuowen ",the word is not sensitive. ..... Shu is pronounced Shu, and the word is blasphemy. "Historical Records Zen Book" says: Du Mountain, Shu Wenshan also. Zhu says: Minshan is also a mountain. "Shu ancient music is unique, so it is also called Shu Shan blasphemy. As we have demonstrated in the previous article, Minshan Mountain, a sacred mountain worshipped by Qiang people, is a ladder connecting heaven and earth, and naturally it is a unique mountain. Minshan, also known as Shushan, means "unique". Dialect "Volume 12:" One, Shu also. "Guo Pu's Note:" Shu is still lonely. "Guangya Interpretation": "Shu, Mi also. ""Mi "means" one "in ancient Chinese." Erya Shishan: "Stubborn people are Shu. "Everything can prove that Shu is the only meaning, which is the original meaning of Shu. As a sacred mountain, Minshan Mountain is called Shushan, just as the Shang and Zhou emperors often called themselves "one person" or "one more person", which has supreme meaning. In other words, the supreme person is called "one person" and the supreme mountain is called "Shushan". At the same time, it also disproves our previous inference that Minshan Mountain is a sacred mountain. We believe that the so-called "Shushan clan" in history books is a tribe that regards Shushan as a sacred mountain. Ren Naiqiang believes that Shushan originally belonged to A Qiang and later entered the Chengdu Plain. Shu historians, without exception, all say that the Shushan family is one of the earliest sources of the ancient Shu family, and the name Shu was obviously brought in first. One of the surnames in Shu has experienced the evolution from the name of Shengshan (that is, Shushan) to the name of place (that is, country name) or family name, which is consistent with the evolution of Chengdu from the name of Shengshan (that is, Minshan) to the name of city (that is, city name). Wenshan is Minshan. Books: Min Gui as an Artist and Historical Records Xia Benji are written in Chinese, which can be proved. The soul of the dead belongs to Minshan, which is actually the holy mountain of his hometown. Because Minshan, as a sacred mountain connecting heaven and earth, is not only the place where gods live, but also the place where souls go, which is consistent with the records of Chengdu and Kunlun with the same name. "Shan Hai Jing Ye Bei Jing" said: "There is a mountain in the wild, called Chengdu, which carries the sky. Some people named two yellow snakes Kuafu. After Tu was born, Xin was born in Kuafu. "Been to hades. Minshan is actually a ghost mountain and a dark mountain. " "Spring and Autumn Stories, A Deep Study of Names" says: "People speak firmly. "Shu Luxing: Miao people use spirit, The Analects of Confucius Taibo:" People can make it ",Zheng Zhujun said:" People are invisible. "People get meaning from people, so people are ambiguous and intangible. Min may be confused by the mountain. Geography of Han Dynasty: "The sun of the mountain is confused by the mountain", and Zhengzitong Shanbu: "The mountain is confused by Min. "Faint is also the meaning of darkness. Minshan Mountain is also known as Mengshan Mountain, and the chronicle of "After Cutting Minshan Mountain" is quoted in "Taiping Magnolia" volume 135, and the field text of Chu Ci is "Cutting Mengshan Mountain", which also refers to darkness. Kunlun Mountain, like Minshan Mountain, also means darkness. The Book of Jin, Wu Wen's Filial Piety, and Li Tai's Biography say that Li Taihou is "long and black, and the imperial palace calls it Kunlun". There are many records about Kunlun slaves in the notes novels of Tang and Song Dynasties. Here, Kunlun slaves refer to the black people who are sold in, and Kunlun slaves are black slaves, which proves that Kunlun is black. Kunlun is a dark mountain with a secluded capital under it. " Natural History and Land: "In the north of Kunlun Mountain, the land turns down to 3,600 miles, and there are eight mysterious capitals and twenty Wan Li. "The Songs of the South Evocation": "It's better not to go here if the soul returns. The local uncle has about nine appointments, and his horns are a little worse. "Swimming is a hell and a ghost country; Tubo is the afterlife, namely hades. People died in the secluded capital, so "Natural History Miscellaneous Notes": "Laozi said: Everyone pays the Queen Mother of the West. "The Queen Mother of the West is the God of Kunlun, so the Queen Mother of Fuxi is also paying Kunlun. From the above discussion, we know that Minshan Mountain and Kunlun Mountain not only have the same name, but also are sacred mountains where souls return, which proves once again that Kunlun Mountain is Minshan Mountain 1956. In Yangzi Mountain in the northern suburb of Chengdu, archaeologists have cleared up a tall earthen platform building, namely the famous Yangzi Mountain earthen platform. It is a square three-level earth platform, about 10 meters above the ground. In the Tutai era, Mr. Lin Xiang believed that the upper limit should be in the late Shang Dynasty or the Shang and Zhou Dynasties. He believes that the social function of Tutai is the altar of ancient Shu. Coincidentally, the pedestal of the bronze colossus unearthed in No.2 pit of Sanxingdui site in Guanghan is also a three-layer square, and according to the measurement, the direction of the earth platform of Yangzi Mountain and Sanxingdui sacrificial pit is towards their ancestral home, Shushan (Minshan). In fact, whether it is the terrace of Yangzi Mountain or the pedestal of bronze statue, the shape of its three floors is an imitation of their ancestors' sacred mountain. They used to be an ancient tribe living in the mountainous area of Minshan, and they regarded Minshan as "worship of sacred mountains". After they entered the Chengdu Plain, they built a tall earthen platform with the same shape as the sacred mountain as an altar, which shows the great influence of "worship of the sacred mountain" on ancient Shu civilization. The bronze giant stands on a three-story pedestal, that is, on the holy mountain, which shows that he is the ancestor of the ancient Shu people. Because the ancient Shu people came from the frontier strong, and the frontier strong is the descendant of Yue (Mountain) God, "Shan Hai Jing Hai Nei Jing": "Mr. Xiyue is a dragon, and Mr. Long is a frontier strong. "Proved. In addition, among the cultural relics left by the ancient Shu Kingdom, there is also a striking "stone relic". For example, Tianya Stone, Jiji Stone, and Five Stones are all huge stones according to records, all of which were collected from Qionglai Mountain in the west. In fact, they are the products of "worship of holy mountains", which are concrete and tiny holy mountains. I could have finished writing here, but I want to add a few words, that is, some scholars have proved that in ancient Sanskrit, China was called Cina (translated as zhina, Zhina or Zhina in Chinese), which influenced the whole world. Sinim in Hebrew, Sinae in Greek, Seres and China in English are all translated by Cina, and Cina (zhina) is actually the opposite of "Chengdu". If the statement that "zhina's name originated in Chengdu" is true, then the significance of studying the meaning of Chengdu is not limited to Bashu culture.