Dragon Kings of the Four Seas
Renowned Shanghai painter’s Dai Dunbang (戴敦邦) 20th century illustration for the Chinese Ming dynasty classic “Journey to the West” (《西遊記》) attributed to Wu Cheng'en (吳承恩).
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Sun WuKong | outfit first draft (JTTW VisDev Project)
Yeyehehehehehheheheheeh
I am sorry for the lack of post regarding JTTW. Things have been some what busy in my life and I am behind on some assignments for my animation class. So I don’t have they much time to draw personal projects as I used to. Anyways this is Sun WuKong before he gets humbled by the gods and gets his headband and red eyes. I don’t know if I want to render this or not because this was originally meant to just be something to revive stress for me, but them it evolved into this. I will also probably change this design a lot because I really don’t like some aspects of it.
I swear I will eventually be drawing more.
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On Finding Sun Wukong Attractive, And Why You Should Not Feel Shame if You Do
This is adapted from an ask, but I feel this is generalized knowledge that should be shared; bearing in mind Sun Wukong is a variety of non-human entities and daily qualifies as a yaoguai. But what is that?
Yaoguai is a very broad term to describe non-human entities in Chinese mythology and folklore, they themselves having four primary types whom are demon like or ghost like, or a non-human creature who has specific abilities. There is not always a negative connotation to be attached depending on which yaoguai is being discussed. For our dear Sun Wukong, the negative connotation drops completely.
Historically, numerous times in Chinese mythology and folklore, yaoguai have often disguised themselves as humans or otherwise to seduce humans. Zhu Bajie himself is “guilty” of this. Within JTTW a Lynx Demon is similarly “guilty” of this. What then of the white snake demon within the legend of The White Snake or the fox demoness Su Daji in FSYY?
Moreover, monkey demons within the Zaju portion of Chinese Opera are known sexual deviants, which is why Sun Wukong is or can be very perverted in these operas. Of course this isn’t the only image of Sun Wukong but it’s worth noting within the performing arts China has developed.
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The monkeys of Huagoushan watching Sūn Wùkōng disrupt the peace in Heaven, waging war on them and then going back only to wage ANOTHER war after stealing fruits, wine, and pills of immortality, pissing off Lǐ Jing, Nezha, and Erlang (don't forget the venerable Yù Huáng and pretty much the entirety of Heaven), getting cooked in the brazier, defeating the Heavenly Army yet again, and then graciously pissing on Buddha's hand:
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Cave of the Silken Web 盤絲洞
...☕?/commission
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金猴降妖(2018)
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Did I mention that I have a Sun Wukong design?? Cause I do. He’s a goofy goober, usually, but today I wanted to draw him kicking ASS.
This is probably my favourite part of the book so far, when Wukong exits the Brazier of Eight Trigrams. It’s such a small portion, but idk. Just the amount of rage he must have felt is something that I think about every now and then.
I RESEARCHED A LOT ON ARMOUR FOR THIS SO I REALLY HOPE ITS ACCURATE!! If not please tell me!!
This is the song I listened to while making it
Reblogs appreciated,, <3
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西遊記。小さい頃から大好きなお話。
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2 day | stoking |
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Didn’t jttw’s publisher see the book’s success and wanted to replicate it with north, east, and south? I thought I read that somewhere but it’s been a while.
I can't say I know anything about that, or at least I haven't heard about it. If you find the link to where you read that I would love to see it! The story of Xiyouji was popular before Wu Cheng'en's version, hence why there were so many different versions around it, just that it was theorized that Wu Cheng'en was able to connect multiple of the one-off tales of them fighting demons and finally put it together in a coherent narrative. Wu Cheng'en's version started to become the 'canon' because of its popularity but that doesn't discredit the popularity or notoriety of previous Xiyouji media.
Xiyouji was based on The Story of How Tripitaka of the Great Tang Procures the Scriptures 大唐三藏取經詩話 which was released around the late-13th-century, giving a good few centuries for the story to rise in popularity before the Wu Chengen's 1592 cut. From there we do see other versions of the story, such as the early-Ming Journey to the West zaju play 西遊記雜劇 which was created between these productions.
If we want to see when the other novels were created it's just a matter of trying to put them in order.
Late-13th-century ~ The Story of How Tripitaka of the Great Tang Procures the Scriptures 大唐三藏取經詩話
Early-Ming ~ Journey to the West zaju play 西遊記雜劇
1522-1526 - Journey to the East 東遊記 by Wu Yuantai
1566 ~ Journey to the West: The Biography of Tang Sanzang 西游唐三藏出身传 by Yang Zhihe
1570s-1580s - Journey to the South 南遊記 by Yu Xiangdou
1592 - Journey to the West 西遊記 by Wu Cheng'en
1602 - Journey to the North 北遊記 by Yu Xiangdou
I think that considering how close the publication dates (even the estimates) that it would be fair that most of these pieces of media were either inspired by previous interpretations of Xiyouji and it took some time before Wu Cheng'en's version finally became popular enough to be considered the 'canon' as it is referred to as today. I can't say how fast the spread of literature was back in the 16th century but I assume it would be much slower by today's standards at least.
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Flower Fruit Mountain VisDev | JTTW VisDev Project
JTTW VisDev Project
A plant that is on Flower Fruit mountain. I have decided to draw fragrant osmanthus because it is a plant that native to Asia and grows in China. I mostly selected this plan to be in Flower Fruit mountain because it is really pretty when it blooms. Also I am struggling with how I should even develop flower fruit mountain and what I should base it off. I know Mount Huaguo is a real place but it can be debatable if Flower Fruit mountain in JTTW is even in China. So basically I am struggling with what place I should even base Flower Fruit mountain off but we will see what I decide to do eventually.
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Does Investiture of the Gods happen before or after Journey to the West? What about the Lotus lantern? Is there a chronological order to the stories? Which happens before or after?
Hello!
Technically Canonization of the Gods occurs before Journey to the West. Canonization itself is a heavily fantastical retelling of the collapse of the Shang Dynasty and the rise of the Zhou Dynasty, so figure around 1046BC, while Journey to the West is set in the seventh century - itself a fantastical retelling too.
However, it is extremely detrimental to assume the two are connected in any way, and this includes assuming the story of the Lotus Lantern to be related to the aforementioned stories. Canonization and Journey to the West were written down oral retellings by two very different people in two very different time periods. The ‘release’ of the Lotus Lantern was during the Tang Dynasty predating both Canonization and Journey to the West by a minimum of 500 years.
I understand the desire to want to make such connections though and have a well established timeline regarding the deities involved, but the fluidity of these stories and conflicting information within other external tales is a testament to the thousands of people who have listened to and retold such pieces of folklore.
Myself and @digitalagepulao were theorizing earlier about the sheer amount of story variation in China while Greek literature doesn’t seem to have many changes. Decidedly it’s a combination of sheer territorial expansion differences and Greek literature cases like the Iliad had actual lists of family names that needed to be maintained because any variation was seen as blasphemy; especially after the involvement of Christianity.
It is worth speculating on, especially for anyone involved deeply with the examination of various global mythologies and the many influences these belief systems were subject to. I hope this answer wasn’t too confusing, and thank you for asking!
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