Great Flood (China)
The Great Flood of Gun-Yu, also known as the Gun-Yu myth, was a major flood in ancient China that allegedly continued for at least two generations, which resulted in great population displacements among other disasters, such as storms and famine. People left their homes to live on the high hills and mountains, or nest on the trees. According to mythological and historical sources, it is traditionally dated to the third millennium BCE, or about 2300–2200 BCE, during the reign of Emperor Yao.
However, archaeological evidence of an outburst flood at Jishi Gorge on the Yellow River, comparable to similar severe events in the world in the past 10,000 years, has been dated to about 1920 BCE, and is suggested to have been the basis for the myth.
Treated either historically or mythologically, the story of the Great Flood and the heroic attempts of the various human characters to control it and to abate the disaster is a narrative fundamental to Chinese culture. Among other things, the Great Flood of China is key to understanding the history of the founding of both the Xia dynasty and the Zhou dynasty, it is also one of the main flood motifs in Chinese mythology, and it is a major source of allusion in Classical Chinese poetry.
Overview
The story of the Great Flood plays a dramatic role in Chinese mythology, and its various versions present a number of examples of the flood myth motif around the world. Flood narratives in Chinese mythology share certain common features, despite being somewhat lacking in internal consistency as well as incorporating various magical transformations and divine or semi-divine interventions like Nüwa. For example, the flood usually results from natural causes rather than "universal punishment for human sin". Another distinct motif of the myth of the Great Flood of China is an emphasis on the heroic and praiseworthy efforts to mitigate the disaster; flooding is alleviated by constructing dikes and dams, digging canals, widening or deepening existing channels, and teaching these skills to others.Another key motif is the development of civilization and bettering the human situation despite the disaster of the deluge. During the course of fighting, surviving, and eventually getting the inundation problems under control, much progress was also made in terms of land management, beast control, and agricultural techniques. These and other developments are integral to the narrative, and exemplify a wider approach to human health and societal well being than emergency management of the flood and its immediate effects. According to legend, a comprehensive approach to societal development resulted not only in wide-scale cooperation and large-scale efforts to control the flood but also led to the establishment of the first dynastic state of China, the Xia dynasty.
A study on the ~1920 BCE flood published in 2016 suggested that the concurrence of these major natural and sociopolitical events known through the geological, historiographical, and archaeological records may not simply be coincidence but rather an illustration of a profound and complicated cultural response to an extreme natural disaster that connected many groups living along the Yellow River.
Narrative
Flood begins
It was during the reign of Emperor Yao that the Great Flood began, a flood so vast that no part of Yao's territory was spared, and both the Yellow River and the Yangtze valleys flooded. The alleged nature of the flood is shown in the following quote:According to both historical and mythological sources, the flooding continued relentlessly. Yao sought to find someone who could control the flood, and turned for advice to his special adviser, or advisers, the Four Mountains ; who, after deliberation, gave Emperor Yao some advice which he did not especially welcome.
Yao appoints Gun
Upon the insistence of Four Mountains, and over Yao's initial hesitation, the person Yao finally consented to appoint in charge of controlling the flood was Gun, the Prince of Chong, who was a distant relative of Yao's through common descent from the Yellow Emperor.Gun's efforts
According to the main mythological tradition, Gun's plan of flood control was through the use of a miraculously continuously self-expanding soil, Xirang. Gun chose to obtain the Xirang by stealing it from the Supreme Divinity, which he did; however, the Supreme Divinity became quite angered at this importunity. Year in and year out, many times, and to great extents; Gun applied the magical Xirang earth in attempt to block and barricade the flood waters with dams, dikes, and embankments. However, Gun was never able to abate the problems of the Great Flood. Whether his failure to abate the flood was due to divine wrath or to engineering defects remains an unanswered question – although one pointed out over two thousand years ago by Qu Yuan, in his "Heavenly Questions".Shun in power
Even after nine years of the efforts of Gun, the flood continued to rage on, leading to the increase of all sorts of social disorders. The administration of the empire was becoming increasingly difficult; so, accordingly, at this point, Yao offered to resign the throne in favor of his special adviser, Four Mountains: however, Four Mountains declined, and instead recommended Shun – another distant relative to Yao through the Yellow Emperor; but one who was living in obscurity, despite his royal lineage.Yao proceeded to put Shun through a series of tests, beginning with marrying his two daughters to Shun and ending by sending him down from the mountains to the plains below where Shun had to face fierce winds, thunder, and rain. After passing all of Yao's tests, not the least of which being establishing and continuing a state of marital harmony together with Yao's two daughters, Shun took on administrative responsibilities as co-emperor. Among these responsibilities, Shun had to deal with the Great Flood and its associated disruptions, especially in light of the fact that Yao's reluctant decision to appoint Gun to handle the problem had failed to fix the situation, despite having been working on it for the previous nine years. Shun took steps over the next four years to reorganize the empire, in such a way as to solve immediate problems and to put the imperial authority in a better position to deal with the flood and its effects.
Although Shun's organization of the flooded and increasingly flooded lands into zhou or islands alleviated some of the administrative difficulties, the fact remained that despite the additional four years of effort, Gun still had not only failed to achieve any success towards solving the main problem of the ongoing flooding, but the water even kept on rising. Gun insisted on staying the course with the dikes, insisting that despite the overwhelming failure so far that the people work even harder and to continue to build more and higher. Not only that, but Gun questioned the legitimacy of Shun as a ruler due to his modest background.
Acts of Shun
After the solemnities of his final accession to power, the first thing Shun did was to reform the calendar. Next, for the period of a month, Shun convoked a series of meetings, ceremonies, and interviews at the imperial capital with the Four Mountains and the heads, lords, or princes of the realm's houses, clans, surnames, tribes, and nations.Shun then went to Mount Tai as the beginning of his tour of inspection of the flood-ravaged realm. Here, at Taishan, he met with the princes of the eastern regions; and, after certain religious ceremonies, he standardized weights, measures, and ritual. Then he went on to do the same to the south, the west, and the north, meeting at the sacred mountains of each region with the princes and leaders of each region, and standardizing their rules, measures, and practices. All of these acts can be seen as preparatory to the fighting of the flood, as this was an effort requiring extraordinary levels of synchronized and coordinated activity over a relatively large territory: the timing was synchronized through the calendar reform and the engineering measures were made possible by standardizing the weights and measures.
Towards the end of the year, Shun returned to the imperial seat, and after a sacrificial offering of a bullock at his ancestral temple, he then put into action the plan that he had developed during his working tour of inspection. One of these was to divide the empire into twelve administrative units, each one administered from the highest mountain within that area. This was doubtlessly a useful expedient in the face of the rising and unpredictable flood waters. Another of Shun's acts was administrative reform.