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The Chinese language has numerous words meaning "simian; monkey; ape", some of which have diachronically changed meanings in reference to different simians. For instance, Chinese xingxing 猩猩 was originally named "a mythical creature with a human face and pig body", and became the modern name for the "orangutan".
In Chinese mythology, the xiao is the name of several creatures, including the xiao (Chinese: 囂; pinyin: xiāo; Wade–Giles: hsiao 1) "a long-armed ape" or "a four-winged bird" and shanxiao (Chinese: 山魈; pinyin: shānxiāo) "mischievous, one-legged mountain spirit".
Feng (mythology), an edible monster that resembles a two-eyed lump of meat and magically grows back as fast as it is eaten. Fenghuang, Chinese phoenix; Fenghuang. Feilian, god of the wind who is a winged dragon with the head of a deer and tail of a snake. Feilong, winged legendary creature that flies among clouds. Fish in Chinese mythology ...
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Pages in category "Monkeys and apes in Chinese mythology" The following 7 pages are in this category, out of 7 total. This list may not reflect recent changes .
Sun Wukong - Irrepressible Monkey King of Chinese mythology, whose exploits are described in Journey to the West. Sri Thanonchai - In Thai and other Southeast Asian folklore. He is known as Xieng Mieng or Sieng Mieng in Laos, Saga Duasa in Myanmar, and Ah Thonchuy Prach in Cambodia.
The following is a list of supernatural beings in Chinese folklore and fiction originating from traditional folk culture and contemporary literature.. The list includes creatures from ancient classics (such as the Discourses of the States, Classic of Mountains and Seas, and In Search of the Supernatural) literature from the Gods and Demons genre of fiction, (for example, the Journey to the ...
Along with Chinese folklore, Chinese mythology forms an important part of Chinese folk religion (Yang et al 2005, 4). Many stories regarding characters and events of the distant past have a double tradition: ones which present a more historicized or euhemerized version and ones which presents a more mythological version (Yang et al 2005, 12–13).