Chidi (god)

Chidi
Chidi
Science and technology
Member of Wufang Shangdi
	Diagram of the Wufang Shangdi
Major cult centre	Mount Heng
Predecessor	Cangdi (Wuxing cycle)
Successor	Huangdi (Wuxing cycle and in office as the Yellow Emperor)
Planet	Mars

Chìdì (赤あか帝みかど "Red Deity" or "Red Emperor") or Chìshén (赤神あかかみ "Red God"), also known as the Nándì (南みなみ帝みかど "South Deity") or Nányuèdàdì (南岳みなみだけ大帝たいてい "Great Deity of the Southern Peak"), as a human was Shénnóng (神かみ农 "Farmer God" or "Plowing God"),^[1] who is also the same as Yándì (炎ほのお帝みかど "Flame Deity" or "Fiery Deity"),^[2]^[1] a function occupied by different gods and god-kings in mytho-history. Shennong is also one of the Three Patrons, specifically the patron of humanity (人皇じんのう Rénhuáng), and the point of intersection of the Three Patrons and Huangdi.^[1]

In response to Wuxing thought and Tu Shi, the founder of the Han dynasty, Liu Bang, is said to be the son of the Red Emperor; in the Han dynasty God of the Five Directions, the Red Emperor represents the Southern God. Among the Taoist deities, there are also deities that use the title of Red Emperor, such as Hung Shing.^{[citation needed]}

The title has been used to refer to Yan Emperor,^[3] Shennong [1]^[1]^[1], Emperor Yao^[4] and Zhurong.^[3]

He is also associated with Chīyóu (蚩尤), the god of some southern peoples, in both iconography and myth, as both Shennong Yandi and Chiyou fought against the Yellow Emperor, although Chiyou is traditionally considered more violent and has the horns of a fighting bull, while Shennong Yandi is more peaceful and has the horns of a plowing buffalo.^[1]

He is the manifestation of the supreme God associated with the essence of fire; his animal form is the Red Dragon (朱しゅ龙 Zhūlóng) and his stellar animal is the phoenix. He is the god of agriculture, animal husbandry, medicinal plants and market.^[5] In broader conceptualisation, he is the god of science and craft, and the patron of doctors and apothecaries.^[1] His astral body is Mars.^[6]

Yandi

The Yi Zhou Shu states that Chiyou was once a vassal of the Red Emperor and was appointed to rule the land of Shaohao. As Chiyou became more powerful, he fought with the Red Emperor in Zhuolu. The Red Emperor was defeated and turned to the Huang Di for help. The Yellow Emperor defeated Chi You and restored peace to the world.^[7]。

According to Wang Fu's "The Theory of Subtlety", the Flame Emperor's Shennong clan [zh], son of the divine dragon, called himself Yan Di, inherited the title of Shennong and replaced Fuxi as the common lord of the world.^[8]。

Shennong

Shennong often identified with the Red Emperor^[1]^[1]^[1]

Yao and Liu Bang

The saying that Yao was the Red Emperor originated in the Han dynasty. The Shiji (Records of the Grand Historian), citing the Shippen and the Da Dai Li (Records of the Grand Ritual), states that Yao was one of the Five Emperors. In line with the Five Virtues of the Beginning, Yao is considered to be the Red Emperor. Legend has it that Liu Bang was the son of the Red Emperor after Yao.^[4]。

Zhurong

Zhurong is often identified with the Red Emperor^[3]

References

^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k Bonnefoy (1993), p. 246.
^ "2. The Author as Cultural Hero: The Yellow Emperor, the Symbolic Author", Authorship and Text-making in Early China, De Gruyter, p. 55, 2018-09-24, doi:10.1515/9781501505133-004, ISBN 9781501505133, S2CID 240197783, retrieved 2023-03-15
^ ^a ^b ^c Theobald, Ulrich. "Zhu Rong 祝融しゅくゆう (www.chinaknowledge.de)". www.chinaknowledge.de. Retrieved 2023-03-13.
^ ^a ^b 班はん固かた《漢書かんしょ》卷まき1〈高祖こうそ紀おさむ〉：「高祖こうそ被ひ酒さけ……乃拔劍ばっけん斬き蛇へび……嫗おうな曰：『吾子あご，白しろ帝みかど子こ也，化か為ため蛇へび，當とう道みち，今いま者しゃ赤あか帝みかど子こ斬き之これ，故こ哭』」註疏ちゅうそ：「應おう劭曰：『秦はた襄じょう公おおやけ以居西にし，主しゅ少しょう昊ひろし之の神かみ，作さく西にし畤，祠ほこら白しろ帝みかど。……少しょう昊ひろし，金きむ德也とくや。赤あか帝みかど，堯後謂いい漢かん也。殺ころせ之これ者しゃ，明あきら漢かん當とう滅めつ秦しん也。』」
^ Fowler (2005), pp. 200–201.
^ Sun & Kistemaker (1997), p. 121.
^ 《逸いっ周しゅう書しょ》〈嘗麥解かい〉：「昔むかし天てん之の初はつ，誕作二に後ご，乃設建たて典のり，命いのち赤あか帝みかど分ぶん正せい二に卿きょう，命いのち蚩尤於宇少しょう昊ひろし。以臨四方しほう，司つかさ上天じょうてん末成すえなり之の慶けい。蚩尤乃逐帝みかど，爭そう於涿鹿しか之の河かわ（或ある作さく阿おもね），九きゅう隅すみ無な遺のこ。赤あか帝みかど大だい懾，乃說於黃帝みかど，執と蚩尤，殺ころせ之の于中冀，以甲兵へい釋しゃく怒いか。用よう大正たいしょう順じゅん天てん思おもえ序じょ，紀きの於大おだい帝みかど。用よう名めい之の曰絕轡くつわ之の野の。乃命少しょう昊ひろし清きよし司馬しば鳥とり師し，以正五ご帝みかど之の官かん，故こ命いのち曰質。天てん用よう大成たいせい，至いたり於今不亂ふらん。」
^ 《潛せん夫おっと論ろん》〈五德ごとく志こころざし〉：「有ゆう神かみ龍りゅう首しゅ出で，常つね感かん妊にん姒，生なま赤あか帝みかど魁さきがけ隗，身み號ごう炎えん帝みかど，世せい號ごう神かみ農みのり。代だい伏ふく羲氏。」

Bibliography

Sun, Xiaochun; Kistemaker, Jacob (1997). The Chinese Sky During the Han: Constellating Stars and Society. Brill. ISBN 9004107371.
Fowler, Jeanine D. (2005). An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press. ISBN 1845190866.^{[permanent dead link]}
Bonnefoy, Yves (1993). Asian Mythologies. University of Chicago Press. ISBN 0226064565.

[FOOTNOTEBonnefoy1993246-1] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k Bonnefoy (1993), p. 246.

[2] "2. The Author as Cultural Hero: The Yellow Emperor, the Symbolic Author", Authorship and Text-making in Early China, De Gruyter, p. 55, 2018-09-24, doi:10.1515/9781501505133-004, ISBN 9781501505133, S2CID 240197783, retrieved 2023-03-15

[theobald-2023a-3] Theobald, Ulrich. "Zhu Rong 祝融しゅくゆう (www.chinaknowledge.de)". www.chinaknowledge.de. Retrieved 2023-03-13.

[班固-2-4] 班はん固かた《漢書かんしょ》卷まき1〈高祖こうそ紀おさむ〉：「高祖こうそ被ひ酒さけ……乃拔劍ばっけん斬き蛇へび……嫗おうな曰：『吾子あご，白しろ帝みかど子こ也，化か為ため蛇へび，當とう道みち，今いま者しゃ赤あか帝みかど子こ斬き之これ，故こ哭』」註疏ちゅうそ：「應おう劭曰：『秦はた襄じょう公おおやけ以居西にし，主しゅ少しょう昊ひろし之の神かみ，作さく西にし畤，祠ほこら白しろ帝みかど。……少しょう昊ひろし，金きむ德也とくや。赤あか帝みかど，堯後謂いい漢かん也。殺ころせ之これ者しゃ，明あきら漢かん當とう滅めつ秦しん也。』」

[FOOTNOTEFowler2005200–201-5] Fowler (2005), pp. 200–201.

[FOOTNOTESunKistemaker1997121-6] Sun & Kistemaker (1997), p. 121.

[7] 《逸いっ周しゅう書しょ》〈嘗麥解かい〉：「昔むかし天てん之の初はつ，誕作二に後ご，乃設建たて典のり，命いのち赤あか帝みかど分ぶん正せい二に卿きょう，命いのち蚩尤於宇少しょう昊ひろし。以臨四方しほう，司つかさ上天じょうてん末成すえなり之の慶けい。蚩尤乃逐帝みかど，爭そう於涿鹿しか之の河かわ（或ある作さく阿おもね），九きゅう隅すみ無な遺のこ。赤あか帝みかど大だい懾，乃說於黃帝みかど，執と蚩尤，殺ころせ之の于中冀，以甲兵へい釋しゃく怒いか。用よう大正たいしょう順じゅん天てん思おもえ序じょ，紀きの於大おだい帝みかど。用よう名めい之の曰絕轡くつわ之の野の。乃命少しょう昊ひろし清きよし司馬しば鳥とり師し，以正五ご帝みかど之の官かん，故こ命いのち曰質。天てん用よう大成たいせい，至いたり於今不亂ふらん。」

[8] 《潛せん夫おっと論ろん》〈五德ごとく志こころざし〉：「有ゆう神かみ龍りゅう首しゅ出で，常つね感かん妊にん姒，生なま赤あか帝みかど魁さきがけ隗，身み號ごう炎えん帝みかど，世せい號ごう神かみ農みのり。代だい伏ふく羲氏。」

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]