@inproceedings{oai:kokubunken.repo.nii.ac.jp:00002167,
 author = {彭, 飛 and PENG, Fei},
 book = {国際日本文学研究集会会議録, PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE},
 issue = {15},
 month = {Mar},
 note = {pdf, In China there are no classical books of systematic mythology like Kojiki, Nihonshoki, Fudoki in Japan. Very often Chinese myths are taken into history and society. But in some minorities in China quite a few of the myths in their original styles are still seen, and they offer important materials for comparative studies of China and Japan.
Today I would like to try a comparison between those minorities' myths, mostly the Naxizu', and those of Japan. My themes will be (l) their common motifs in myths (2) myths seen in the pictograph of the Naxizu and Japanese mythology in Kojiki, Nihonshoki.
The pictograph of the Naxizu excited the scholars of letters and literature over the world not only because it is the most pictorial set of letters in the world, but because it has a few people still using it, and because the documents written in the pictograph are greatly important in their contents -myths and songs.
We can see in the pictograph and its myths the ancient people's view of the world, their mythical thinking and imagination. Today I'd like to focus mainly on the egg and the germ of the reed in the "myths of oviparity," "floating bridge in heaven", "the moon and the frog," and "the divine marriage." Also I'd like to take up "Amanoiwato-gomori (the Hide in the Gate of the Celestial Rock Cave) and the cock" to look at folk events and legends of the magic power of the cock; the relation between カミ(the upper world) and 神(God); the theme of heaven and earth, men and gods.
Finaly I will speak about significance and problems of comparative sutudies on the myths of Japan and China.},
 pages = {9--23},
 publisher = {国文学研究資料館},
 title = {研究発表　日本の神話伝説と中国雲南省納西族の神話伝説の諸問題をめぐって},
 year = {1992},
 yomi = {ボン, フェイ}
}