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Winged lions through time and space

May 4, 2024 @ 6:45 pm * Filed by Victor Mair under Borrowing,
Epigraphy, Language and archeology, Language and culture, Language
and history, Language contact

                    << previous post | next post >>

We're talking about the griffin / griffon / gryphon (Ancient Greek: 
grups, romanized: gryps; Classical Latin: gryps or grypus; Late and
Medieval Latin: gryphes, grypho etc.; Old French: griffon), "a
legendary creature with the body, tail, and back legs of a lion, and
the head and wings of an eagle with its talons on the front legs".  (
source)

Wolfgang Behr called my attention to an interesting paper by Olga
Gorodetskaya (Guo Jingyun Guo Jing Yun ) and Lixin Guo Guo Li Xin , who teach at
National Chung-cheng University in Chiayi, Taiwan and at Sun Yat-sen
University in Guangzhou, China, which hints at early West-East
(Mesopotamia-East Asia) contact, an ongoing concern of ours here at
Language Log:

Liang he liuyu anzu shenying zai diguo shiqi de yanbian ji yingshi
yishou xingxiang de xingcheng

Liang He Liu Yu An Zu Shen Ying Zai Di Guo Shi Qi De Yan Bian Ji Ying Shi Yi Shou Xing Xiang De Xing Cheng 

"The evolution of the Anzu condor in Mesopotamia during the imperial
period and the formation of the image of the griffin-winged beast

The paper is available from Academia here.  Although the text is in
Chinese (11 pages of small print in three columns), it is replete
with scores of illustrations (mostly drawings of seals and seal
impressions), and has a lengthy bibliography consisting of dozens of
publications, mostly in European languages and again mostly about
seals and their impressions.

Abstract

From the Akkadian Empire to the Neo-Assyrian Empire, new ethnic
groups continued to enter and gain control over Mesopotamia. 
Political changes brought about shifts in the religious system,
causing the decline of the belief in Anzu, the lion-headed eagle in
Sumerian civilization. The image of Anzu underwent a transformation
from a flying gryphon to a gryphon with the characteristics of eagle
wings and talons. Its religious connotation also developed in a
negative direction, becoming a monster that causes a great flood or
steals the book of life, requiring gods or heroes to overcome,
control, shoot. or subdue it.  In the context of this era of changing
beliefs, ancient sacred beasts are seen as pseudo-beliefs that need
to be overcome.

[Key words] Anzusia, ancient beliefs, eagle worship, lion worship,
personal god

(GT translation with modifications)

During the first millennia BC and AD, we find parallel beliefs and
images all the way across Eurasia.  One of the most conspicuous is
the pixiu Pi Xiu  (Old Sinitic [Zhengzhang)] /*bi  qku/).  Not only do
these hybrid creatures have an alien appearance, their binomial name
sounds non-Sinitic.  Pixiu Pi Xiu  are important as architectural
ornaments and stone sculpture (often monumental) already from the Han
period (202 BC-9 AD; 25-220 AD) for their supposed apotropaic
properties.

See also bixie Pi Xie  ("a chimaera-like figure common in Chinese and
Persian art") and its homophone bixie Bi Xie  ("ward off evil spirits").

Olga Gorodetskaya is said to be a controversial figure in the PRC. 
Judging from the article surveyed above, it is not too hard to guess
why.  Below, let us take a look at a review of a major book of hers
that reveals more aspects of her archeohistorical stance that might
prove problematic for nationalistic investigators.

Jiang Guanghui Jiang Yan Hui , "Zhongguo wenming de yuantou shi beifang
haishi nanfang Zhong Guo Wen Ming De Yuan Tou Shi Bei Fang Huan Shi Nan Fang " ("Is the origin of
Chinese civilization in the north or the south?"), Zhonghua dushu bao
<<Zhong Hua Du Shu Bao >> (12/4/13), 10:

The content of the 500,000-word book, Xia, Shang and Zhou: From Myth
to Historical Fact, before me is not as romantic as the title. The
whole book is almost a collection of archaeological briefings in
recent decades, but the system of the book, the views and
conclusions, are extremely explosive and shocking. I cannot
specifically predict how many scholars will oppose or support its
main points after the book is published, but it will undoubtedly
cause huge repercussions and shocks in the academic world. Did
ancient Chinese civilization first originate in the Jianghan-Huaihe
River Basin and then spread from south to north; or did it first
originate in the Yellow River Basin and then spread from north to
south? The view of this book is that it is the former, which is very
different from the traditional view, but it is true. It is reasonable
and well-founded. Scholarship prior to the Qing Dynasty's research on
China's ancient history before the Western Zhou Dynasty was basically
based on a few handed-down documents such as Sima Qian's Historical
Records of the Han Dynasty. Historical Records begins with "Basic
Annals of the Five Emperors". The five emperors are Huangdi (Yellow
Emperor), Zhuanxu, Emperor Ku, Yao, and Shun; the second is "Benji of
Xia", which first talks about Dayu; the third is "Benji of Yin". The
centers of political activities of Yao, Shun, Xia, and Shang are
generally considered to be in today's Shanxi and Henan. Thanks to the
discovery and research of oracle bone inscriptions over the past
hundred years, the academic community has gained a reliable
understanding of the history of the Yin/Shang Dynasty. However, as
for the history of the Xia Dynasty, the academic community is still
at a loss due to the lack of written evidence of the corresponding
era.

When the Erlitou site in Yanshi, Henan was excavated in the middle of
the last century, academic circles defined it as an urban site from
the Xia Dynasty to the early Shang Dynasty. Such an ancient history
research background makes scholars take it for granted that the
spread path of China's ancient civilization was from the north to the
south. Later discovered sites in the Yangtze River basin similar to
the Erlitou culture were interpreted by scholars as the spread of Xia
and Shang culture to the south. This book quotes [archeology
official] Qiao Yu's opinions and puts forward a different view:
research on the population and land utilization around Erlitou shows
that the population and settlement density there have always been
very thin, and the land utilization is also very low. Erlitou belongs
to a farming culture. With enough farmland and residential areas, the
agricultural society lacked the motivation to expand outwards; there
were not many weapons at the Erlitou site, and there were no ethnic
groups that made a living by war. How did they expand their influence
outwards?

After the discovery of ancient city sites such as Qujialing and
Shijiahe in Hubei, the prototype of an ancient united city-state in
the Han River Basin has emerged. In other words, the Jianghan Plain
had formed a complete national civilization before the Bronze Age. 
The so-called "Erlitou Culture" is actually the cultural aspect
produced by the Hanshui Civilization in the Bronze Age and affected
the Zhengluo area, mainly originating from the south. Archeology has
proven that civilization in ancient China did not spread from north
to south, but from south to north.

The legendary holy kings and heroes such as Yao, Shun, and Yu are the
result of the merger of myths from different traditional sources. 
Shun and Yu were not originally heroes born in the north. For
example, Shun was called "Lord of the Xiang" in The Songs of Chu, and
his two wives were called "Lady Xiang". They were all regarded as the
gods of the Xiang River, and the Xiang River was the the southern
part of the Qujialing cultural range. Thr Historical Records says
that the ancestor of Chu came from Zhuanxu, while the Bamboo
Chronicles records the genealogy of the holy king and says: "Zhuanxu
gave birth to Bo Gun." Gun is the father of Dayu. In this way, Dayu
was originally the ancestor and hero of the Chu people. . Huainanzi
"Benjing" says: "At the time of Shun, Gonggong raised the flood...Shun
then asked Yu to dredge the three rivers and five lakes, open up
Yique, guide the Xianjian, level the land, and so that the waters
could flow into the Eastern Sea." "Three rivers" and "Five Lakes" are
not northern scenery. In contrast, in the north, the risk of floods
in the Wei and Fen river basins was very low. The climate in the
middle reaches of the Yellow River is quite dry, and there was an
obvious tendency toward aridity in the north during the Xia era.
Therefore, it is difficult for Weifen or Zhengluo areas to create the
myth of water control. The author believes that the center of
political activities of the Xia Dynasty should be in the south.
Specifically, it is most likely to be in the Xia River in Hubei (see
Shui Jing Zhu (Annotations on the Classic of Waters), now named
Changxia River. According to Shui Jing Zhu, the lower reaches of the
Han River were all known as "Xia River"), and it was located in the
Jianghan Plain. Many ancient cities in Qujialing and Shijiahe stood
near the Xia River. In ancient times, due to the topography, there
were frequent floods here. Water control was in great need, and the
ancestors of Qujialing indeed had already devised the engineering
system for water control was. In this case, why don't we regard the
city sites such as Dengjiawan or Jingnan Temple as the Xia Kingdom
where Dayu controlled water?

The author also proposes that among the civilizations before the
Yin-Shang Dynasty, there existed a pre-Chu civilization. Its scale,
tradition and degree of nationalization were probably the highest and
most glorious among all ancient civilization groups at that time. 
This means that the cultural tradition of Chu should be older than
that of other countries, especially earlier than the tradition of
Shang and Zhou rulers who came from the north to the south. So, why
is the history we see today not like this? And the original history
is missing? The author believes that the history handed down to the
world is often written by the victors, which is bound to be mixed
with the ideas based on the victors. The ideology of viewpoints even
obscures the truth of the original history. The era when these handed
down documents were written began in the Zhou Dynasty, and they were
recorded using the characters of the Yin and Zhou civilizations, so
they must represent the position of the northern ethnic group from
which the nobles of the Yin and Zhou Dynasties came. Judging from the
development process of various cultures in China, the northern ethnic
groups developed later and their history is relatively young. From
the Yin and Zhou dynasties, they gradually promoted the vast
city-states into a unified political power and became the so-called
"winners" of history. Therefore, they also have the right to express
history and can write a history that promotes their own power and
"virtue" and pass it down to the world. They borrowed the ancient
myths of the southern ethnic groups and regarded Shun and Yu as the
holy kings of their own ethnic group. But even so, in the orthodox
history centered on the north, there are still clues that allow us to
discover that the ancient south was actually civilized earlier than
the north. In other words, although the mythology we generally
recognize today seems to be a unified history at first glance, in
fact, the original source of each mythical story and sacred hero in
it is probably the result of the intersection and merging of the
sacred histories of many different ethnic groups.

The above is the main line and theme of this book. Although these
views are bold and shocking, they are not whimsical arguments, but
are put forward by what I think is a serious and rigorous academic
work. After this book is published, it will inevitably be criticized
or criticized, and it may even be "beaten black and blue", but I
believe that this book will become an immortal historical
masterpiece. In the past hundred years of Chinese historical
research, our academic community has been lacking this kind of
historical research works that combine dense data with big thinking
methods. Its significance is not mainly whether the conclusions in
the book are completely consistent with historical reality, but that
in the face of those cultural relics without written records, we
cannot only use the limited handed down documents as the frame of
reference for interpreting them, but should rely on the hard work of
the historian to interpret them. The hard work of the author has
created a new frame of reference that is helpful for analyzing
possibilities.

We should not only use the limited number of handed down documents as
a frame of reference for interpreting [the archeologically recovered
cultural relics], but should rely on the hard work of historians to
create a new frame of reference for them that is conducive to the
analysis of possibilities.

(GT translation with modifications)

(citation courtesy of Petya Andreeva)

Both the dispersal of the winged lion across Eurasia and the radical
reenvisioning of the development of Chinese history as having much
more to do with the south than traditional accounts would have it
possess important implications for future research on East Asian
civilization and language.  It will take many years to reassess these
new insights.  Meanwhile, they have already helped me understand
better problems that have puzzled me for decades, such as why the
first poet in Chinese history known by name (Qu Yuan [339-278 BC])
came from the south, why the vast majority of archeologically
recovered classical period manuscripts have been recovered in the
south (esp. Chu), why the founder of the epochal Han dynasty (206
BC-220 AD), Liu Bang (256-195 BC), and his closest competitor, Xiang
Yu (232-202 BC), in defeating the brief (221-207 BC) eponymous (for
"China") far (over 1,000 km) northwestern, semi-barbarian Qin dynasty
dz@n Qin  (Old Sinitic Minimal [OSM] reconstructed pronunciation) were
both from the same southern state of Chu where the first Sinitic /
Hannic poet came from.

Perhaps we should henceforth refer to "China" (< Qin) as "Tshraq"
(OSM of "Chu").  The Sinoglyph for Tshraq / Chu is Chu .  

[60px-]

oracle bone form

[60px-]

Western Zhou bronze inscriptional form

The word is of Mon-Khmer derivation and had the meaning "thorn".

Source:  Axel Schuessler 2007, 2009

And we should look more intensively and extensively at words like p
ixiu Pi Xiu  ("winged lion-like chimera"), bixie Pi Xie  ("a chimaera-like
figure common in Chinese and Persian art"), and its homophone bixie
Bi Xie  ("ward off evil spirits"), to go beyond the pathbreaking work of
Jerry Norman and Tsu-Lin Mei in demonstrating Sinitic borrowing from
Austro-Asiatic.

 

Selected readings

  * "Revelation: Scythians and Shang" (6/4/23)
  * "Horses, soma, riddles, magi, and animal style art in southern
    China" (11/11/19)
  * "China Babel" (3/26/24) -- Southwest Bronze Road; Shimao and long
    distance cultural transmission; Scythian linkage of Eurasian
    nomadic societies
  * Victor H. Mair, with contributions by E. Bruce Brooks, "Was There
    a Xia Dynasty?", Sino-Platonic Papers, 239 (May, 2013), 39 pages.
  * Andrew Chittick, "Vernacular Languages in the Medieval Jiankang
    Empire", 250 (July, 2014), 25 pages.
  * Norman, Jerry; Mei, Tsu-lin (1976). "The Austroasiatics in
    Ancient South China: Some Lexical Evidence" (PDF). Monumenta
    Serica. 32: 274-301. JSTOR 40726203.
  * "What is the difference between a dragon and a /lUNG35/?" (2/10/
    24)
  * "The foreign origins of the lion dance and words for 'lion' in
    Sinitic" (1/14/22) -- "Nearly every government building in China
    is guarded by a pair of lions flanking the front door.  The same
    is true of major banks and other public buildings and even
    private houses in many other countries around the world.  This is
    a custom that may be traced back to Hattusa, the capital of the
    Hittite empire (c. 1650 BC-c. 1178 BC), where an imposing pair of
    lions guards the gateway leading to the palace.  Bear in mind
    that Hittite is the oldest attestable Indo-European language,
    older yet than Tocharian and Sanskrit."
  * Mayor, Adrienne (2011) [2000]. The First Fossil Hunters:
    Dinosaurs, Mammoths, and Myth in Greek and Roman Times. Princeton
    University Press. ISBN 978-0691150130.
  * Mayor, Adrienne (2022). Flying Snakes and Griffin Claws.
    Princeton University Press. ISBN 0691211183.
  * Mayor, Adrienne; Heaney, Michael (1993). "Griffins and
    Arimaspeans". Folklore. 104 (1-2): 40-66. doi:10.1080/
    0015587X.1993.9715853. JSTOR 1260795.

May 4, 2024 @ 6:45 pm * Filed by Victor Mair under Borrowing,
Epigraphy, Language and archeology, Language and culture, Language
and history, Language contact

Permalink

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4 Comments >>

 1. Martin Schwartz said,

    May 4, 2024 @ 7:32 pm

    The Wiki "Griffin" mentions the possibility (which I like) of
    Greekgrups (gryps) coming from Heb. k(e)rub or similar Semitic
    form referring to a composite critter Moreoverf, Middle West
    Iranian,
    asthe article indicates, shows a word paskuc or baskuc for
    a composited critter; given iconographic realia, this may be a
    Scythic word. for which I can think of an Iranian etymology
    *'loathesome'.
    Is there any chance that pi xiu goes back to such a word?
    Martin Schwartz

 2. Terry Hunt said,

    May 5, 2024 @ 4:08 am

    I read some time ago that the original idea of griffins/gryphons
    may have been based on very early discoveries of fossils of
    Protoceratops and similar beaked dinosaurs: Wikipedia tells me
    that this has been suggested by "Adrienne Mayor, a classical
    folklorist and historian of science" and the author of your last
    three 'Selected readings'.

    Might the likely locations of such possible discoveries (modern
    science first found them in the Gobi desert) contribute to
    calculating the geographical origins of early cultures that first
    mention griffins? Apparently Mayor has concentrated on the idea
    originating in a Greek milieu, but I suspect it is older, perhaps
    considerably so, and passed to early PIE speakers from further
    East.

 3. David Marjanovic said,

    May 5, 2024 @ 10:13 am

    Surely "condor" is a mistranslation?

    I've read Mayor's book; she very much talks about Scythians, it's
    just that the Scythians didn't write, so for an early description
    of a griffin Greek is your best bet.

    The geography is a bit vague, though; the southern Gobi is not
    where the gold is that the griffins are supposed to be guarding.

 4. Victor Mair said,

    May 5, 2024 @ 11:27 am

    Adrienne Mayor reads Language Log. Perhaps she will answer some
    of your questions.

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