Have you ever wondered why Monkey was born from a stone? Ancient Chinese fertility cults placed stones on altars dedicated to creation goddesses because the earth element produced trees and crops, thereby symbolizing the fertile, creative forces of nature. One such goddess, Nuwa (女媧), is said to have fashioned mankind from mud and mended the heavens with five magic stones. A few such fertility cults are also associated with Yu the Great (大禹), a legendary sage emperor of the Xia Dynasty, via his marriage to Nuwa (in some traditions), and it is this connection that culminated in stories from the Han Dynasty claiming that Yu was born from a stone. An ancient tale said to be from the Huainanzi (淮南子, c. 139) states the same happened to his son:
Yu went to appease the floods. He pierced through Huanyuan Mountain, and transformed himself into a bear. [Earlier] Yu had said to Tushan [土山, his wife], ‘At the sound of the drum, you would bring me food.’ Yu jumped on a piece of rock, and thus hit the drum by mistake. Tushan [brought the food and] went. She saw the transformed bear. Feeling embarrassed and distressed, she went away as far as the foot of Songgao Mount where she was transformed into a stone. Yu said to her, ‘Return my son.’ Facing north, the stone split open and gave birth to Qi [啓, fig. 1] (Wang, 2000, p. 54).
What I find interesting about this is that Yu and his son Qi went on to become great heroes and rulers after their births from stone. This parallels Monkey’s birth, enthronement, and later adventures. In a way, this makes Monkey a sort of literary spiritual successor to Yu. The compiler/author of JTTW may have wanted to literally cast Wukong as a cultural hero in the same vein as the flood conqueror by giving him a similar origin. This then would explain why Monkey comes to wield Yu’s cosmic ruler, the means by which the future emperor of Xia put the world into order, as a weapon.
Also of interest is the fact that a later alternative name for Qi (啓) is Kai (開). Both of these names mean “open”, which no doubt refers to his legendary origins (Strassberg, 2002, pp. 169 and 219).
Strassberg, R. E. (2002). Chinese bestiary: Strange creatures from the guideways through mountains and seas. University of California Press.
Wang, J. (2000). The story of stone: Intertextuality, ancient Chinese stone lore, and the stone symbolism in Dream of the red chamber, Water margin and the journey to the West. Durham [u.a.: Duke Univ. Press.