journey to the west kingdom of woman

Journey to the West Research

A repository for research on the great 16th-century chinese classic, tag kingdom of women, origin of the pregnancy episode in chapter 53.

The 2018 film Monkey King 3 ( Xiyouji: Nu er guo , 西遊記·女兒國; lit: “Journey to the West: Woman Kingdom”) sees the pilgrims enter a magic portal to discover a hidden land peopled entirely by women. At one point, Tripitaka jumps into a river to retrieve the scattered words of a sentient piece of paper with information revealing how they can escape this female land; and in Sha Wujing ’s attempt to save him, both inadvertently swallow water. The resulting splashes also enter the mouth of Zhu Bajie sleeping nearby. Sometime later, all three pilgrims discover that they are pregnant due to drinking from the river (fig. 1-3). The queen of the Woman Kingdom sends Sun Wukong to retrieve magic water to abort the births from a cross-dressing immortal. However, upon his return, Monkey learns that they have decided to keep their babies. Despite this, he uses fixing magic to freeze them in place and gives them the water so that nothing will keep the pilgrims from their quest.

This event from the movie is a very loose adaptation of chapter 53 of Journey to the West (1592). In this article, I describe the chapter and suggest that it is based on a story from Hindu religious literature in which an ancient king becomes pregnant from drinking ritual water. I will show that the version appearing in the Mahabharata (4th-c. BCE to 4th-c. CE) likely influenced Journey to the West as other events from the Hindu epic appear in the Chinese novel. I will also show that an early Gupta period list of Mahabharata parvas (books) discovered in Xinjiang , China names the parva containing the king’s story, suggesting the tale may have been present in the Middle Kingdom centuries prior to Journey to the West .

journey to the west kingdom of woman

Fig. 1 – The Monkey King 3 movie poster showing a pregnant Tripitaka and the Woman Kingdom queen ( larger version ). Fig. 2 – The Zhu Bajie variant ( larger version ). Fig. 3 – The (beardless) Sha Wujing variant ( larger version ).

1. Episode from the novel

After the defeat of the Rhinoceros demon , the pilgrims continue their journey to the west by taking a river ferry. Upon reaching the other side, Tripitaka takes note of the clear water and asks Zhu Bajie to fetch him a bowl full. Both drink from the river, but a short time later they experience horrible abdominal pain and their stomachs swell as if something was growing inside. They seek help from an old woman at a nearby inn, but she simply laughs and calls her friends to come see the spectacle. Her jovial attitude changes, however, once an enraged Wukong grabs hold and offers to spare her life in exchange for some hot water to calm their stomachs. But she explains it won’t help, for they have drunk from the “Child-and-Mother River” ( Zimu he ,子母河) in the Woman Kingdom of Western Liang ( Xiliang nuguo , 西梁女國), where the sole female inhabitants, according to custom, drink the water to become pregnant upon reaching their 20th year. After hearing the news, both Tripitaka and Bajie panic. Monkey and Sha Wujing take the opportunity to tease Bajie, frightening him with the possibility of a painful, unnatural birth or some natal sickness that would threaten the baby. [1] When asked for a cure, the old woman reveals that the only way to end the pregnancy is to bribe the True Immortal Compliant ( Ruyi zhen xian , 如意真仙) (fig. 4), who lords over the Abortion Spring ( Luo tai quan , 落胎泉) in the Abbey of Immortal Assembly ( Ju xian an , 聚仙庵), formerly known as the Child Destruction Cave ( Po er dong , 破兒洞), on the Male-Undoing Mountain ( Jie yang shan , 解陽山). Wukong travels to the mountain but is forced to fight when the immortal, the Bull Demon King ’s brother, attacks him to avenge Red Boy ’s subjugation by Guanyin . Though weaker than Monkey, the immortal’s weapon, an “ As-you-wish ” golden hook ( Ruyi jin gouzi , 如意金鉤子), proves hard to ward off while trying to retrieve the needed water. Wukong ultimately resorts to trickery by luring his foe into battle while Wujing obtains the water. In the end, the immortal is defeated but shown mercy, and the unwanted pregnancies are aborted, being dissolved and passed as fleshy lumps in bowel movements (Wu & Yu, 2012, pp. 31-46). [2]

journey to the west kingdom of woman

Fig. 4 – A drawing of the True Immortal Compliant holding his golden hook as he sits next to a well marked “Abortion Spring” ( larger version ). Artist unknown. The weapon is here depicted as a hooked sword . Bribes of silk, livestock, and alcohol can be seen at the immortal’s feet.

2.1. Hindu religious literature

This episode shares similarities with a story about the ancient Indian King Yuvanasva (a.k.a. Yuvanashva/Yuvanaswa) (fig. 5) who becomes pregnant from drinking ritual water. The tale is well known, appearing in Hindu religious texts like the Mahabharata (4th-c. BCE to 4th-c. CE), the Vishnu Purana (400 BCE to 900 CE) and the Bhagavata Purana (8th to 10th-c. CE). [3] The version appearing in the Vana Parva (3rd book) of the Mahabharata reads:

Lomasa said, ‘Hear with attention, O king! how the name of Mandhata belonging to that monarch of mighty soul hath come to be celebrated throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung from Ikshvaku ‘s race. That protector of the earth performed many sacrificial rites noted for magnificent gifts. And the most excellent of all virtuous men performed a thousand times the ceremony of sacrificing a horse . And he also performed other sacrifices of the highest order, wherein he made abundant gifts. But that saintly king had no son. And he of mighty soul and rigid vows made over to his ministers the duties of the state, and became a constant resident of the woods. And he of cultured soul devoted himself to the pursuits enjoined in the sacred writ. And once upon a time, that protector of men, O king! had observed a fast. And he was suffering from the pangs of hunger and his inner soul seemed parched with thirst. And (in this state) he entered the hermitage of Bhrigu . On that very night, O king of kings! the great saint who was the delight of Bhrigu’s race, had officiated in a religious ceremony, with the object that a son might be born to Saudyumni [“Son of Sudyumna”, i.e. Yuvanasva]. O king of kings! at the spot stood a large jar filled with water, consecrated with the recitation of sacred hymns, and which had been previously deposited there. And the water was endued with the virtue that the wife of Saudyumni would by drinking the same, bring forth a god-like son. Those mighty saints had deposited the jar on the altar and had gone to sleep, having been fatigued by keeping up the night. And as Saudyumni passed them by, his palate was dry, and he was suffering greatly from thirst. And the king was very much in need of water to drink. And he entered that hermitage and asked for drink. And becoming fatigued, he cried in feeble voice, proceeding from a parched throat, which resembled the weak inarticulate utterance of a bird. And his voice reached nobody’s ears. Then the king beheld the jar filled with water. And he quickly ran towards it, and having drunk the water, put the jar down. And as the water was cool, and as the king had been suffering greatly from thirst, the draught of water relieved the sagacious monarch and appeased his thirst. Then those saints together with him of ascetic wealth, awoke from sleep; and all of them observed that the water of the jar had gone. Thereupon they met together and began to enquire as to who might have done it. Then Yuvanaswa truthfully admitted that it was his act. Then the revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee. Having performed severe austerities, I infused the virtue of my religious acts in this water, that a son might be born to thee. O saintly king of mighty valour and physical strength! A son would have been born to thee of exceeding strength and valour, and strengthened by austerities, and who would have sent by his bravery even Indra to the abode of the god of death. It was in this manner, O king! that this water had been prepared by me. By drinking this water, O king, thou hast done what was not at all right. But it is impossible now for us to turn back the accident which hath happened. Surely what thou hast done must have been the fiat of Fate. Since thou, O great king, being a thirst hast drunk water prepared with sacred hymns, and filled with the virtue of my religious labours, thou must bring forth out of thy own body a son of the character described above. To that end we shall perform a sacrifice for thee, of wonderful effect so that, valorous as thou art, thou wilt bring forth a son equal to Indra. Nor with thou experience any trouble on account of the labour pains.’ Then when one hundred years had passed away, a son shining as the sun pierced the left side of the king endowed with a mighty soul, and came forth. And the son was possessed of mighty strength. Nor did Yuvanaswa die—which itself was strange. Then Indra of mighty strength came to pay him a visit. And the deities enquired of the great Indra, ‘What is to be sucked by this boy?’ Then Indra introduced his own forefinger into his mouth. And when the wielder of the thunderbolt said, ‘He will suck me,’ the dwellers of heaven together with Indra christened the boy Mandhata, ( literally , Me he shall suck). Then the boy having tasted the forefinger extended by Indra, became possessed of mighty strength, and he grew thirteen cubits , O king. And O great king! the whole of sacred learning together with the holy science of arms, was acquired by that masterful boy, who gained all that knowledge by the simple and unassisted power of his thought. And all at once, the bow celebrated under the name of Ajagava and a number of shafts made of horn, together with an impenetrable coat of mail, came to his possession on the very same day, O scion of Bharata ‘s race! And he was placed on the throne by Indra himself and he conquered the three worlds in a righteous way; as Vishnu did by his three strides (Roy, 1884, pp. 382-384). 

Both events involve men who quench their thirst with water, not realizing that it has the magic power to bestow pregnancy. Tripitaka and Bajie drink from a river which is specifically used by the inhabitants of the Woman Kingdom to reproduce, while King Yuvanasva drinks ritual water meant to give his wife a son. Additionally, both books state drinking the water is inappropriate, followed by a description of its child-bestowing properties. Journey to the West reads: “That water your master drank is not the best, for the river is called Child-and-Mother River … Only after reaching her twentieth year would someone from this region dare go and drink that river’s water, for she would feel the pain of conception soon after she took a drink” (Wu, & Yu, 2012, p. 39). The Mahabharata reads: “Then the revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee’” (Roy, 1884, pp. 382-384).

journey to the west kingdom of woman

Fig. 5 – King Yuvanasva (center) holding the vessel of ritual water. From the cover of The Pregnant King (2008) by Devdutt Pattanaik ( larger version ). The book is a reimagining of the king’s story.

2.2. Mahabharata elements in Journey to the West

The possibility of King Yuvanasva’s story influencing Journey to the West is quite high as other events from the Mahabharata are known to appear in the novel. For example, Subbaraman (2002) reveals striking similarities between an event from the Adi Parva (1st book) and chapters 47 to 48 of the Chinese classic. In the Mahabharata , the Pandava brothers and their mother Kunti escape assassination and disguise themselves as Brahmins (Hindu priests) traveling the road. They eventually seek shelter in a village plagued by the rakshasa Baka , who offers safety from foreign invaders in exchange for rice, livestock, and a human sacrifice. Those who try to defy this fate risk seeing their entire family eaten along with themselves. The Brahmin home in which the Pandavas stay has been chosen for that year’s sacrifice. Kunti instead sends her son Bhima , the most powerful of the brothers, in place of the householder’s son and daughter. In the end, the warrior kills Baka with his mighty strength. In Journey to the West , the pilgrims (Buddhist monks) stop for lodging in a village afflicted by the demon Great King of Miraculous Power ( Ling gan dawang , 靈感大王), who sends clouds and rain in exchange for offerings of livestock and sacrifices of virgin boys and girls. It is impossible to defy this fate as he has memorized the personal details for every inhabitant. The Buddhist home in which the group stays has been chosen for the sacrifice. Wukong and Bajie instead take the place of the respective son and daughter (fig. 6). In the end, the Great King is defeated with the help of Guanyin (Subbaraman, 2002, pp. 11-18).

Furthermore, my own research shows that the tale of Garuda from the Mahabharata influenced the Peng of Ten Thousand Cloudy Miles ( Yuncheng wanli peng , 雲程萬里鹏), an ancient demon king and spiritual uncle of the Buddha appearing in chapters 74 to 77 of Journey to the West . 

journey to the west kingdom of woman

Fig. 6 – An 1864 woodblock print by Yoshitoshi depicting the battle between Monkey, Bajie, and the Great King of Miraculous Powers ( larger version ). From the Museum of Fine Arts Boston .

2.3. The Mahabharata in China

Interestingly, the earliest known list of Mahabharata parvas and sub-parvas was discovered in Kizil in what is now Xinjiang, China. This list appears in the Spitzer Manuscript (c. 200-300 CE), a Hindo-Buddhist philosophical palm-leaf manuscript written in Sanskrit . Schlingloff (1969) compares the list with the known books of the completed epic (fig. 7 and 8), noting the absence of some parvas, which indicates that the Mahabharata was still in a state of development at the time the list was compiled. But it’s important to note that the Vana Parva (a.k.a. Aranya Parva / Aranyaka Parva ), the book containing the story of King Yuvanasva, is named in the manuscript (Schlingloff, 1969, p. 336). This suggests the story of the monarch’s water-induced pregnancy may have been present in China centuries prior to Journey to the West .

journey to the west kingdom of woman

Fig. 7 – Part 1 of a diagram comparing the 100 sub-parvas and 18 parvas of the completed Mahabharata and the Spitzer Manuscript list ( larger version ). Take note of the highlighted words showing the inclusion of Vana Parva , here called “Aranyakam”. Fig. 8 – Part 2 of the diagram ( larger version ) . From Schlingloff, 1969, pp. 336-337.

3. Conclusion

Chapter 53 tells how Tripitaka and Zhu Bajie become pregnant after drinking river water used by the inhabitants of the Woman Kingdom to reproduce. This is similar to a story from Hindu religious literature in which King Yuvanasva becomes pregnant after drinking ritual water meant for his wife. Journey to the West is known to include story elements from the Mahabharata , which means the version of the monarch’s tale from the Varna Parva (3rd book) likely influenced the Chinese novel. The Varna Parva is named in an early Gupta period list of Mahabharata parvas discovered in what is now Xinjiang, China. This suggests the story may have been present in the Middle Kingdom centuries prior to Journey to the West .

1) For example, Wukong tells Bajie: “When the time comes, you may have a gaping hole at your armpit and the baby will crawl out” (Wu, & Yu, 2012, p. 35). This likely references ancient Chinese stories of sage-kings splitting the chest, back, or sides of their mothers upon birth, just like Yu the Great and the historical Buddha .

2) I have slightly modified the translation of names in Wu and Yu (2012).

3) See here for the version appearing in the Vishnu Purana . See here for the Bhagavata Purana . 

Roy, P. C. (1884). The Mahabharata of Krishna-Dwaipayana Vyasa, Translated Into English Prose: Vana Parva . Calcutta: Bharata Press. 

Schlingloff, D. (1969). The Oldest Extant Parvan-List of the Mahābhārata. Journal of the American Oriental Society, 89 (2), 334-338. doi:10.2307/596517

Subbaraman, R. (2002). Beyond the Question of the Monkey Imposter: Indian Influence on the Chinese Novel The Journey to the West . Sino-Platonic Papers , 114, 1-35. Retrieved from http://www.sino-platonic.org/complete/spp114_journey_to_the_west_monkey.pdf

Wu, C., & Yu, A. C. (2012). The Journey to the West (Vol. 3) (Rev. ed.). Chicago, Illinois: University of Chicago Press.

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Journey to the West: Kingdom of Women

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Journey to the west: kingdom of women.

2016 ‘西游之西梁女国’ Directed by Miao Jinguang

Tang Seng and his apprentice went all the way to the west. After drinking the river water by mistake, they encountered Ruyi Zhenxian. After resolving the catastrophe of pregnancy and expectation, they stepped into the mysterious country of Xiliang.

Lu Mingming Yu Shang Song Binwei Chen Qianduo Li Yanbing Zhu Liqun Ma Jing

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How the World Made the West by Josephine Quinn review – rethinking ‘civilisation’

A radical new history of the ancient world that challenges modern chauvinism

L ike the railway and the telegraph, western civilisation was invented in the 19th century. It had located its noble roots in classical Athens and Rome, and from then, so the story went, white Europeans embarked on a smooth progression of gradual sophistication and enlightenment that culminated, not coincidentally, in the glories of the British empire.

That’s not quite how it all got started, argues ancient history professor Josephine Quinn in this fascinating account of the cultural and martial doings around the Mediterranean in the two millennia BC, and thence up to the middle ages. For her, “civilisational thinking” itself is the enemy, not only in historiography but in modern geopolitics. Samuel Huntington’s The Clash of Civilizations (1996), for example, notoriously predicted that future wars would occur not between states but between monolithic and homogeneous “civilisations” such as the “western”, “Islamic”, “African” or “Sinic” (Chinese).

But “western civilisation” would not exist without its Islamic, African, Indian and Chinese influences. To understand why, Quinn takes us back in time, beginning at the bustling port of Byblos in Lebanon in about 2000BC. It was the middle of the bronze age, which “inaugurated a new era of regular long-distance exchange”. Carbon dating techniques applied to recent archaeological findings provide compelling evidence about just how “globalized” the Mediterranean already was, 4,000 years ago. Welsh copper went to Scandinavia, and Cornish tin as far as Germany, for the forging of bronze weapons. Beads of Baltic amber, found in the graves of Mycenaean nobles, were made in Britain. A thousand years later, trade up and down the Atlantic seaboard meant that “Irish cauldrons became especially popular in northern Portugal”.

With such relentless trade and travel comes, naturally, cultural commingling. “Overseas exchange meant that Cretans could pick and choose from different cultural options, and they did,” Quinn remarks. Cultural appropriation was not yet an affront; indeed, it could be a strength, as we learn later from Polybius’s remark about the upstart Romans: “They are unusually willing to substitute their own customs for better practice from elsewhere.”

The book is rich in marvellous detail, and succeeds in making the pre-classical world come to life. There is something of the modern wheedling teenager in the complaining minor royal who ends a letter to the king of Egypt with the line “Send me much gold”. This is one of the “Amarna” letters between the monarchs of Egypt, Cyprus, Babylon et al, which Quinn says “reveal the importance of contact and communication between what are usually seen as separate ancient cultures or civilisations”.

But did anybody ever think that ancient cultures existed in hermetical separation, with no contact between them? Here we get to the nub of whether, if there are no monolithic “civilisations”, there are still distinct “cultures”. Sometimes Quinn seems to deny that there are. “Even liberal notions of ‘multiculturalism’,” she complains, “assume the existence, indeed value, of individual ‘cultures’ as a starting point.” But then her own story of continuous “cultural exchange” between peoples around the Mediterranean only makes sense if there are different cultures to begin with; otherwise everything is just a vast heterogeneous soup.

Quinn does elsewhere speak of “cultures” herself – for instance, “early alphabetic cultures” in Egypt and elsewhere. “The idea that the Mycenaeans and Minoans were separate civilisations is less than a century old,” she notes. “They were initially just rival names for the same bronze age Aegean culture seen from different perspectives.” This Aegean “culture”, she clarifies, was not “a single Aegean civilisation” but rather comprised lots of small populations competing and exchanging ideas. Isn’t that true, one might wonder, of every broad “culture” or even “civilisation”?

It is plain, at any rate, that identity in that age was fluid and at least partly a matter of choice. A fragment from a lost play by Euripides describes Kadmos, the founder of the city of Thebes, thus: “born Phoenician, he changed his stock to Greek”. (“Stock” here translates the Greek genos , from which we have the word “genes”.)

Culture itself, too, is never created de novo but grows out of wider influence. “There is no doubt,” Quinn shows in a fascinating passage about Homeric echoes of earlier epics, “that the earliest works of Greek literature preserve traces of encounters with a bigger world of song in other languages.” Meanwhile, she writes: “Like the Israelite Exodus from Egypt in the Hebrew Bible, the Iliad is a story about a joint expedition in the distant past that brought a people together as a community, told in a language they share.” It doesn’t seem intellectually criminal, then, to describe “a people brought together as a community”, with a shared language, as a “culture”. Perhaps the argument is not that cultures don’t exist but simply that they had to be invented; that they are socially constructed. Well, yes: how else could they come into being?

Meanwhile, it didn’t take until the 19th century for the idea of “the west” to arrive, as Quinn notes. The “earliest known version of a binary polarity setting Europe against Asia”, she observes, is found already in Herodotus’s tales of the Persian wars; and Frankish Christians began thinking of themselves as “European” in the wake of the Arab conquest.

Doubtless, though, those fusty 19th-century gentlemen historians were blinkered, in the same way that we shall appear blinkered to historians a century hence. Quinn makes this point beautifully when discussing the “stories of warrior women in the Steppe” in the first millennium BC, which were long dismissed as fantasy by scholars. “There was no room in civilisational thinking for cultures run aggressively and successfully by women,” she observes. “In recent decades, however, more than one hundred women’s graves containing axes, swords and occasionally armour have come to light in Russia and Ukraine.”

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If the strong version of Quinn’s thesis – that separate cultures don’t even exist – is dubious, the weak version, that “there has never been a single, pure western or European culture”, remains a valuable point, and her book is full of little gem-like shifts of perspective. Constantine, for example, is described as introducing “an Asian god” (the Christian one) into the Roman empire. Of classical Athens, she writes: “Like pederasty and public nudity, democracy was a distinctive local practice that worked to distinguish some Greek-speaking communities … ” Later, the Crusades, she argues, were not a “clash of civilizations” but rather took place in a world where “culture has no natural location”.

Most of all, this book triumphs as a brilliant and learned challenge to modern western chauvinism. To the extent that we have inherited classical culture, Quinn reminds us, it is in a rather perverted form. (She thinks, and I agree with her, that we should adopt some practices of Athenian democracy such as election by lottery, which “undermined cynical populism”.)

In the end, readers might agree that it’s probably best not to speak of “civilisations”, clashing or otherwise. Let’s use the word only in the singular, to describe something that, as Gandhi once said, would be a good idea.

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Fandom for everything about Journey to the West. This wiki aims to cover every book, movie, TV series, game, comic, and other media that has ever been created about the original Journey to the West. Its goal is to be all-encompassing, comprehensive, and self-contained. Created by fans for fans of Journey to the West, we welcome you to join!

Journey to the West wiki is dedicated to those interested in the legend of  Journey to the West , written by author Wu Cheng'en. For over 500 years, the ancient novel has gained popularity worldwide. Its influence spread through media like films, TV, book, video games, et cetera. The story is comprised of various myths from religions like Taoism, Buddhism, and Confucianism.  Journey to the West  is considered one of China's four great classical novels, emphasizing the culture and traditions practiced today by the people in east Asia.

While the book may be fictional, it contains real live events and historical people, such as the Buddhist monk named  Xuanzang  and his pilgrimage to India. As the story goes, Xuanzang, by decree of the Chinese Emperor Taizong , embarks on a journey to India to retrieve sacred Buddhist scriptures called "sutras." Along the path, he meets and converts three disciples. Their names are  Sun Wukong  (Monkey King),  Zhu Bajie  (Pigsy), and  Sha Wujing  (Sandy). Together, the four pilgrims journey across dangerous roads, face numerous demons and overcome perilous obstacles. In the end, their accomplishments earn them the titles of enlightened beings. 

Journey to the West , being passed down for generations, has influenced readers around the world throughout history. Today, people continue to expand the novel's popularity by making films, TV shows, books, and video games. This page is open to fans of  Journey to the West  all over the world. People who would like to know the story more in detail can access the database here on the Journey to the West wiki!

灵根育孕源流出 心性修持大道生
The Divine Root Conceives and the Spring Breaks Forth
As the Heart’s Nature Is Cultivated, the Great Way Arises
混沌未分天地乱,茫茫渺渺无人见。
Before Chaos was divided, Heaven and Earth were one;
All was a shapeless blur, and no men had appeared.
自从盘古破鸿蒙,开辟从兹清浊辨。
Once Pan Gu destroyed the Enormous Vagueness
The separation of clear and impure began. 
覆载群生仰至仁,发明万物皆成善。
Living things have always tended toward humanity; 
From their creation all being improve.
预知造化会元功,须看《西游释厄传》
If you want to know about Creation and Time,
Read Difficulties Resolved on the Journey to the West . 

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COMMENTS

  1. The Queen of Women's Kingdom

    The Queen of Women's Kingdom (女兒國國王, Nǚ'ér guó guówáng?) is a female character in Journey to the West. She is the ruler of the country called "Women's Kingdom of Western Liang" (西梁女国), which is a country fully formed by women. When Tang Sanzang arrives at her country, she proposes Sanzang to marry her and become the king of the country. Her plan doesn't work as Sanzang ...

  2. List of Journey to the West characters

    Antagonists Demon King of Confusion. The Demon King of Confusion (混世魔王) is a demon king who seizes control of the Water Curtain Cave (水簾洞) when Sun Wukong left to learn magic from Subhuti.He chases away the primates and occupies the cave with his minions. Many years later, Sun Wukong returns, defeats the demon king and takes back the cave.

  3. Kingdom of Women

    The 2018 film Monkey King 3 (Xiyouji: Nu er guo, 西遊記·女兒國; lit: "Journey to the West: Woman Kingdom") sees the pilgrims enter a magic portal to discover a hidden land peopled entirely by women.At one point, Tripitaka jumps into a river to retrieve the scattered words of a sentient piece of paper with information revealing how they can escape this female land; and in Sha Wujing ...

  4. Female Reigns: The Faerie Queene and the Journey to the West

    on which these two kingdoms are founded. Radigone is a city in which men are subjugated by vengeful and rebellious women who are Ama-zonian warriors. Hsi-liang nu-kuo ("The Women's Kingdom of West-ern Liang") is a country mysteriously without men, the women per-forming all public and domestic tasks and reproducing magically by drinking the ...

  5. Discussion of Journey To The West, Day 21: The Kingdom Of Woman and The

    The Kingdom Of Woman is definitely one of the more unique location as we don't even as many iconic places in Journey To The West as they travel just to your average kingdom or cave or mountain, well beside Flower Fruit Mountain, Heaven, and the Southern Sea where Quin Yin stays. The grandma is definitely an all time favorite minor character ...

  6. Tang Sanzang

    Tang Sanzang is a Buddhist monk and pilgrim who is a central character in the 16th century novel Journey to the West by Wu Cheng'en.Tang Sanzang is based on the historical Tang dynasty monk Xuanzang.. Tang Sanzang's birth surname name was Chen (陳), but having been found in a river as a baby—he was abandoned after birth—he was given the name Jiāng Liú (江流; this given name literally ...

  7. Journey to the West

    Journey to the West (Chinese: Xiyou ji 西遊記) is a Chinese novel published in the 16th century during the Ming dynasty and attributed to Wu Cheng'en.It is regarded as one of the greatest Classic Chinese Novels, and has been described as arguably the most popular literary work in East Asia. Arthur Waley's 1942 abridged translation, Monkey, is known in English-speaking countries.

  8. Journey to the West: Kingdom of Women

    Journey to the West/The Monkey King. Tang Seng and his apprentice went all the way to the west. After drinking the river water by mistake, they encountered Ruyi Zhenxian. After resolving the catastrophe of pregnancy and expectation, they stepped into the mysterious country of Xiliang.

  9. Journey to the West Kingdom of Women Cast and Crew

    Meet the talented cast and crew behind 'Journey to the West Kingdom of Women' on Moviefone. Explore detailed bios, filmographies, and the creative team's insights. Dive into the heart of this ...

  10. Journey to the West

    Journey to the West — The Woman Kingdom is a classic Chinese novel written by Wu Cheng-en. This English version is translated by WJF Jenner and re-designed by Lau Xue Ru. Read.

  11. Women's Kingdom

    Women's Kingdom | Journey to the West Wiki | Fandom ... 西梁女国 女儿王国

  12. 1986 TV Series Episode 16

    "Passing through the Women's Kingdom with twists and turns" (趣经女儿国) is the sixteenth episode of 1982 TV series Journey to the West. Plot []. In a dark cave, there is a gorgerous demoness decorating herself in front of a mirror. Suddenly, a servant comes in and tells the demoness that a new queen will be enthroned in the Women's Kingdom.

  13. Journey to the West Kingdom of Women

    Visit the movie page for 'Journey to the West Kingdom of Women' on Moviefone. Discover the movie's synopsis, cast details and release date. Watch trailers, exclusive interviews, and movie review.

  14. Journey to the West

    Journey to the West is a fictionalized account of the legends surrounding the 16-year pilgrimage of the Buddhist monk Xuánzàng ... There are impassably wide rivers, flaming mountains, a kingdom ruled by women, a lair of seductive spider-spirits, and many other fantastic scenarios. Throughout the journey, the four brave disciples have to ...

  15. Journey to the West

    Journey to the West, foremost Chinese comic novel, written by Wu Cheng'en, a novelist and poet of the Ming dynasty (1368-1644). The novel is based on the actual 7th-century pilgrimage of the Buddhist monk Xuanzang (602-664) to India in search of sacred texts. The story itself was already a part of Chinese folk and literary tradition in the form of colloquial stories, a poetic novelette ...

  16. Journey to the West (1986 TV series)

    1 October 1986. ( 1986-10-01) Journey to the West is a Chinese television series adapted from the classic 16th-century novel of the same title. The first 11 episodes of the series were first broadcast on CCTV in China on 1 October 1986. The series became an instant classic in China and was praised for being one of the most original and faithful ...

  17. A Comparative Study of Womanland in "Journey to the West" and "Flowers

    Abstract: Journey to the West (Xiyou Ji西游记) and Flowers in the Mirror (Jinghua Yuan镜花缘) are two of the best-known stories of travel in ancient Chinese literature. Both works contain descriptions of outlandish sights and foreign customs, particularly the vivid descriptions of the fantastic and outlandish Womanland (Nv'er Guo ...

  18. Journey to the West (1986 TV Series)

    Journey to the West (Chinese: 西遊記 Xī Yóu Jì) is a Chinese mythology TV series adapted from the classic novel with same title. It depicts the Monk Tang Sanzang's pilgrimage to the Vulture Peak with his disciples during the Tang Dynasty in ancient China. The series consists of two seasons, both directed by Yang Jie and produced by CCTV. It received great response from the audience and ...

  19. Dateline Philippines

    Stay up to date with the biggest stories of the day with ANC's 'Dateline Philippines' (5 March 2024)

  20. How the World Made the West by Josephine Quinn review

    How the World Made the West by Josephine Quinn is published by Bloomsbury (£30). To support the Guardian and the Observer buy a copy at guardianbookshop.com . Delivery charges may apply.

  21. Journey to the West Wiki

    Journey to the West wiki is dedicated to those interested in the legend of Journey to the West, written by author Wu Cheng'en. For over 500 years, the ancient novel has gained popularity worldwide. Its influence spread through media like films, TV, book, video games, et cetera. The story is comprised of various myths from religions like Taoism ...