From (PartI:) The Nü He People were Roots of Ancient Chinese Civilization.
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V. During Longshan Culture (about 3200-1900BCE)
Archaeologists regard Longshan Culture as Dawenkou’s successor.
Longshan Culture appeared first in the Shandong Peninsula, was centered on the central and lower Yellow River, including Shandong, Henan and Shaanxi provinces, during the late Neolithic period. Longshan Culture was named after the town of Longshan in Jinan, Shandong Province, where the first site containing distinctive cultural artifacts was found in 1928 and excavated from 1930 to 1931.
Yueshi Culture (about 2000-1600BCE) appeared in same areas as Longshan Culture in the Shandong Peninsula. The original site at Yueshi, in Pingdu of Shandong Province, was excavated in 1959.
The typical site of Longshan Culture is located in Longshan of Jinan, where was an inhabitation area of the Xi He People; thus the Xi He People were founders of Longshan Culture in the western Shandong Peninsula.
Modern archaeologists confirm that Longshan Culture began in the eastern and western Shandong at the same time. The Jiaodong Nü He and their tributary group, Xi He, were co-founders of Longshan Culture in the Shandong Peninsula.
An implied code of etiquette in Longshan Culture shows social stratification and formation of the nation, suggesting the Jiaodong Nü He and Xi He had set up earliest nations since Longshan Culture, earlier than the Xia Dynasty (2070-1600BCE).
While most archaeologists and scientists regard Chinese Neolithic culture in the Shandong Peninsula and eastern China as a big system called Dong Yi Culture, Dawenkou-Longshan Culture in the eastern and western Shandong Peninsula had differences from each other. An article from Yantai Museum, Archaeological Discoveries of the Neolithic Age in the Shandong Peninsula, compares aspects of the Neolithic culture in the Jiaodong with the co-existing Dawenkou-Longshan Culture in the western Shandong. [6] Many scholars thought the Neolithic culture in the Jiaodong had its own special features and became an independent system based on its own resources - early coastal and maritime cultures.
Archaeologists confirm that Longshan Culture spread out from the Shandong Peninsula to the south to the lower reach of the Changjiang River, and as far away as today’s southeastern coast of China, also to the west to inhabitation areas of Cishan-peiligang (6200-4600BCE) and Yangshao (5000-3000BCE) (in the middle reach of the Yellow River), which then deeply influenced Daxi Culture (4400-3300BCE) and Qujialing (about 2550-2195BCE) in the middle reach of the Changjiang River, and turned these regions into outposts of Dong Yi Culture.
Longshan artifacts reveal a high level of technical skill in pottery making, including the use of pottery wheels. Longshan Culture is noted for its highly polished egg-shell pottery. This type of thin-walled and polished black pottery has also been discovered in the Yangtze River Valley and as far away as today’s southeastern coast of China. It is a clear indication of how Neolithic agricultural sub-groups of the greater Longshan Culture spread out across ancient boundaries of China. This suggests that the Jiaodong Nü He sent peoples to their tributary groups and taught them Longshan Culture.
The Neolithic population in China reached its peak during the time of Longshan Culture. Towards the end of the Longshan cultural period, the population decreased sharply; this was matched by disappearance of high-quality black pottery from ritual burials.
Archaeological discoveries prove that wheat was widely cultivated in the Shandong Peninsula and spread out to only eastern Henan (including Shangqiu) during Longshan Culture.
Archaeologists and historians agree that so-called Longshan Culture is actually made up of different cultures from multiple sources. Longshan Culture is now identified as four different cultures according to inhabitation areas and appearance:
Shandong Longshan Culture (also called representative Longshan Culture, about 3200-2000BCE), was named after the town of Longshan in Jinan, Shandong Province, where the first archaeological site was found in 1928 and excavated from 1930 to 1931. Shandong Longshan Culture was the root of Longshan Culture in other places.
Miaodigou Second Culture (about 2900-2800BCE) was mainly distributed throughout western Henan Province and came from Yangshao Culture and Shandong Longshan Culture.
Henan Longshan Culture (about 2600-2000BCE) was mainly distributed in western, northern and eastern Henan Province and came from Miaodigou Second Culture and Shandong Longshan Culture.
Shaanxi Longshan Culture (about 2300-2000BCE) was mainly distributed in the Jinghe and Weihe River Valley in Shaanxi Province.
Only the Shandong Longshan Culture came purely from Yueshi (Shandong) Culture; three other Longshan cultures were rooted in Di Qiang Culture, but deeply influenced by Shandong Longshan Culture.
VI. The Jiaodong Nü He’s tributary groups.
As we know that since 16,000-14,000 years BP, when all groups of ancient Chinese people spread out from the Pamirs Plateau to other places of China, tribal conflicts and wars continued throughout whole historical time, especially after Neolithic Chinese people had gone from gathering to cultivating and settled down. Ancient Chinese people were cautious and conservative when they taught most advanced technologies to other groups of people.
Therefore, the only conceivable reason for Baishi, Beixin, Dawenkou and Longshan cultures spreading out from the Shandong Peninsula to other places, was that the Jiaodong Nü He repeatedly sent peoples to their tributary groups and only unreservedly taught them most advanced Dong Yi Culture to consolidate the relationship – mother and tributary.
The Nü He women found the Nü He or Shao Hao men to procreate and accepted only endogamy within same race, until the Jiaodong Nü He allowed the Xi He and Chang Xi women to find the Di Jun men to procreate. Since then, the Nü He’s offspring (in China, the Arctic Circle, Americas and Oceania) began to find the Huang Di, Di Jun or Zhuan Xu men to procreate. However, the Nü He’s offspring still remained tradition of matriarchal clan society, knowing only mother not father and having female as leader, thus they were tributary groups of the Jiaodong Nü He instead of the Di Jun, Huang Di or Zhuan Xu, who had turned from matriarchal to patriarchal clan society in about 8,000 years BP. The Jiaodong Nü He’s tributary groups worshipped phoenix and sun-moon goddess (Nü He).
Due to some of the Di Jun’s, Zhuan Xu’s and Huang Di’s offspring having paternal kinship with some of the Nü He’s offspring, they were able to learn some advance technologies and cultures from the Nü He’s offspring.
During the Neolithic Age (16000-2000BCE), the bumpy terrain (mountains, hills and sea) and complex climatic conditions made trips from the Shandong Peninsula to the west to the Kunlun Mountains, south to southeastern Asia and Oceania and north to the Arctic Circle and Americas, very hard. A small group of people was easily wiped out by natural disasters if they travelled such long ways. Therefore, each time, when the Jiaodong Nü He Queens sent peoples to their tributary groups, they must form big teams, prepared sufficiently before departure, studied routes and destinations, prepared food, tools and equipment, also went to diviners for divination, just like the Chang Xi People learning the secret prescription and going to Diviner You Huang for divination before departure.
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Tributary groups
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Locations
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Archaeological discoveries have proven:
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Chang Xi
People
Yue (moon)
People
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The Chang Xi People moved from the Jiaodong Peninsula to the western Kunlun Mountains before 5300BCE.
Some Chang Xi women found the Di Jun men to procreate and set up twelve groups of the Yue (moon) People.
The Chang Xi and Yue (moon) later spread out to surrounding areas, including the Qilian Mountains, Bayankala Mountains, Sichuan Basin, the Pamirs Plateau and its west regions.
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(1) The Ba People in the Bayankala Mountains were offspring of the Chang Xi and Yue (moon), later spread out to Sichuan Basin and lived near Chongqing.
The Ba People learned from the Jiaodong Nü He’s Culture and cultures in the lower reach of the Changjiang River, and deeply influenced the Zhuan Xu’s cultures in the Sichuan Basin, including Sanxingdui (5000-3000 years BP) and Jinsha (about 1250-650BCE) Culture.
(2) The Sanxingdui People worshipped sun-god/goddess and bird (phoenix), which were originated from the Jiaodong Nü He and Xi He.
(3) In Chinese ancient mythology, Nü He was mother of the sun and moon and the sun-goddess and moon-goddess. Xi He was mother of the sun and the sun-goddess. Chang Xi was mother of the moon and the moon-goddess.
(4) The Jinsha’s relics near Chengdu share similarities with Liangzhu Culture (3300-2300BCE) in the lower reach of the Changjiang River. The sun-goddess and bird (phoenix) worships of the Jinsha People have twelve rotary teeth, which look like twelve moons, coinciding with the twelve groups of the Yue (moon) People.
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Xi He
People
Ri (sun)
People
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The Xi He People moved from the Jiaodong Peninsula to the southwestern Taishan and Yimengshan Mountains before 5300BCE, later spread out to surrounding areas.
Some Xi He women found the Di Jun men to procreate and set up ten groups of the Ri (sun) People near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan, later spread out to surrounding areas, including Xuzhou and Shuyang of Jiangsu, Suixi County of Anhui and eastern Henan (including Shangqiu).
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(1) The Xi He learned from Baishi Coastal Culture (before 7,000 years BP), the Jiaodong Nü He’s agriculture and Houli Inland Culture (6400-5700BCE), and developed Beixin Culture (5300-4100BCE). The original site of Beixin Culture is at Beixin in Tengzhou of Shandong. It exists in the southwestern Taishan and Yimengshan Mountains and spreads out to other areas.
(2) Beixin inland Culture and Baishi coastal Culture were in the same period and had significant similarities.
(3) The Jiaodong Nü He and Xi He were co-founders of Baishi’s and Beixin’s successors, Dawenkou (a.4000-3000BCE) and Longshan (a.3200-1900BCE) Culture. Dawenkou-Longshan Culture began in the eastern and western Shandong at the same time.
(4) The typical site of Dawenkou Culture is located in Tai’an and Longshan Culture is located in Jinan.
(5) Beixin, Dawenkou and Longshan Culture spread out from the Shandong Peninsula to the west to eastern Henan and northern Anhui and Jiangsu, and turned these regions into outposts of Dong Yi Culture; suggesting the Jiaodong Nü He sent peoples to ther tributary groups - Ri People, taught them Beixin, Dawenkou and Longshan Culture.
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Nü He’s
offspring
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They lived along coastline in Jiangsu, including Liangyungang.
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Beixin, Dawenkou and Longshan Culture spread out from the Shandong Peninsula along coastline to these areas, and turned these regions into outposts of Dong Yi Culture. This suggests that the Jiaodong Nü He sent peoples, who brought Baishi, Beixin, Dawenkou and Longshan Culture, to these regions and helped their tributary groups (the Nü He’s offspring).
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Nü He’s
offspring
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They lived in the lower reach of the Changjiang River.
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(1) The Nü He’s offspring, who had arrived these areas as early as 16,000-14,000 years BP and regarded the Jiaodong Nü He as their mother-group, were founders of Kuahuqiao (about 6000-5000BCE) rice-growing culture in Xiaoshan of Zhejiang.
Kuahuqiao’s lacquer bow learned or came from the Shandong Peninsula. Kuahuqiao’s painted pottery has similarities with the Shandong Peninsula.
(2) Shandong Beixin, Dawenkou and Longshan Culture turned these regions into outposts of Dong Yi Culture. This suggests that the Jiaodong Nü He repeatedly sent peoples to them, taught them Baishi and Beixin, helped them to develop Hemudu Culture (about 5000-3300BCE) in Yuyao of Zhejiang and Majiabang Culture (about 5000-4000BCE) in Jiaxing of Zhejiang; taught them Dawenkou Culture and helped them to develop Liangzhu Culture (about 3300-2300BCE) near Taihu and Songze Culture (about 3800-2900BCE) in Qingpu District of Shanghai; also taught them Longshan Culture.
(3) The Liangzhu People worshipped phoenix and sun-goddess, which originated from the Jiaodong Nü He.
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Nü He’s
offspring
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They lived in inhabitation areas of Dabenkeng Culture (about 4000-3000BCE).
Dabenkeng Culture appeared in the southeastern China, northern Taiwan and spread around the coast of Taiwan, as well as the Penghu islands to the west, also spread out from Taiwan to Philippines and Polynesia, confirmed by German archaeologist Robert Heine Geldern.
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(1) The Nü He’s offspring had arrived these areas as early as 16,000-14,000 years BP and regarded the Jiaodong Nü He as their mother-group.
(2) Shandong Dawenkou Culture turned these regions into outposts of Dawenkou Culture.
This suggests that the Jiaodong Nü He repeatedly sent peoples to them, taught them Baishi, Beixin and Dawenkou Culture.
They learned those cultures and developed Dabenkeng Culture (about 4000-3000BCE) and its predecessors.
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Nü He’s
offspring
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They lived in southeastern Asia, Malaysia, Indonesia, Philippines and Oceania.
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(1) The Nü He’s offspring had arrived these areas as early as 16,000-14,000 years BP and regarded the Jiaodong Nü He as their mother-group.
(2) Shandong Dawenkou Culture turned these regions into outposts of Dawenkou Culture.
This suggests that the Jiaodong Nü He repeatedly sent peoples to them, taught them Baishi, Beixin and Dawenkou Culture.
They learned those cultures and developed Dabenkeng Culture (about 4000-3000BCE) and its predecessors.
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Nü He’s
offspring
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They lived in the Liaohe Plain, including the Liaohe, Xilamulun and Laoha River Valleys.
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(1) The Nü He’s offspring, who had arrived these areas as early as 16,000-14,000 years BP and regarded the Jiaodong Nü He as their mother-group, were founders of Xiaohexi (7500-6200BCE) and Xinglongwa (6200-5200BCE) Culture in the Liaohe Plain, including the Liaohe, Xilamulun and Laoha River Valleys.
(2) The Jiaodong Nü He sent peoples to them, taught them Baishi, Beixin, Dawenkou and Longshan Cultures. They learned Beixin Culture and developed Zhaobaogou Culture (about 5200-4400BCE). They learned Dawenkou Culture, and developed Hongshan Culture (4000-3000BCE), which spread out from the Liaohe Plain to Inner Mongolia.
(3) Xiaohexi’s, Xinglongwa’s, Zhao Baogou’s and Hongshan’s phoenix came from the Nü He’s offspring, who worshipped phoenix.
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Nü He’s
offspring
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They lived in the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Arctic Circle, Aleutian Islands and Americas.
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(1) The Nü He People arrived these areas as early as 16,000-14,000 years BP, their offspring regarded the Jiaodong Nü He as their mother-group.
(2) The Jiaodong Nü He sent peoples to them, taught them Baishi, Beixin and Dawenkou Culture.
(3) Baishi coastal Culture had deep influences in the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Arctic Circle, Aleutian Islands and Americas.
(4) In Studying Prehistoric Human-face Petroglyphs of the North Pacific Region, published by the Smithsonian Institution in 1998, Song Yao-liang discovered that Aleutians in northwestern America exhibit similarities in religion culture with Dawenkou Culture in the Shandong Peninsula. Song Yao-liang believed that 5,000 years ago, another large-scale migration of the Shandong People brought these prehistoric human-face petroglyphs to America.
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The Earliest Sun and Moon Worships Came from the Jiaodong Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon) People.
The Jiaodong Nü He sent the Xi He to set up ten groups of the Ri (sun) People and the Chang Xi to set up twelve groups of the Yue (moon) People. The Xi He, Chang Xi, Ri and Yue remained tradition of matriarchal clan society, when people knew only mother not father and had female as leader, thus were tributary groups of the Jiaodong Nü He.
The early historical facts passed from mouth to mouth by ancient Chinese people and finally became myths before written Chinese characters appeared. After long time process of history facts being transformed into myths, Lady Nü He became the sun and moon goddess, and mother of the Sun and Moon; Lady Xi He became the sun goddess and mother of the Sun; and Lady Chang Xi became the moon goddess and mother of the Moon.
Due to being ideologically god-centered, the Jiaodong Nü He’s tributary groups regarded the leader/queen of the Jiaodong Nü He as the chosen one of god, combination of goddess and human body and incarnation of goddess (ancestor-goddess and sun-moon-goddess). Therefore, the Jiaodong Nü He could control their tributary groups easily and firmly, even though they lived far away from each other.
The Liangzhu People’s top worships, Sun-goddess and phoenix worships, originated from the Jiaodong Nü He. Liangzhu’s sun-goddess was the Jiaodong Nü He Queen.
Archaeological findings confirm that the Liangzhu Jade Human Face (sun goddess) also deeply influenced jade ceremonial vessels of Sanxingdui Culture (5,000-3,000 years BP) in Chengdu of Sichuan.
Historians agree that the Sanxingdui People (the Zhuan Xu’s offspring) worshipped bird (phoenix) and Sun-goddess, and believe that the Sanxingdui Bronze God Tree (having ten birds) refers to Fusang Tree, which grew in Tanggu (of the Shandong Peninsula), the birth place of the ten Ri (sun) People, written in Shanhaijing. Some people also believe that the Bronze God Tree looks like the Chinese character Hua in ancient Shang Oracle bone scripts, therefore, they believe that Fusang Tree recorded in Shanhaijing was Paulownia (Hua) Tree.
The Classic of the Great Wilderness: East records that the Shao Hao People nurtured the more immature Zhuan Xu People and the Zhuan Xu discarded their musical instruments - Qin and Se, suggesting the Zhuan Xu had built close friendship with the Shao Hao since their earliest time and learned eagerly most advanced technologies from the Shao Hao (as early as 16,000-14,000 years BP).
The Classic of the Great Wilderness: West records, “The Chang Xi women, who were wives of the Di Jun men, gave birth to twelve groups of the Yue (moon) People in the western Kunlun Mountains, in where also lived the Zhuan Xu’s offspring, Chong and Li.” This suggests that the Chang Xi and Yue (moon) People lived close to the Zhuan Xu’s offspring (since about 5300BCE).
Later the Chang Xi and Yue (moon) People spread out to surrounding areas, including the Bayankala Mountains, in where one group changed their name to “Ba People,” and from where they spread out to Sicuan Basin, lived near Chongqing and much later set up the State of Ba (?-316BCE) during the early Zhou Dynasty (1046-256BCE). During Sanxingdui’s time (5,000-3,000 years BP), in Sichuan Basin, the Ba People were the minority while the main inhabitants were the Zhuan Xi’s offspring.
The Zhuan Xi’s offspring remained tradition of building close friendship with the Shao Hao’s offspring since their earliest time about 16,000-14,000 years BP, until the time of the Chang Xi setting up twelve groups of the Yue (moon) People in the western Kunlun Mountains around 5300BCE. Such close friendship continued up to the time after the Ba People having moved to Sichuan Basin and lived near Chongqing.
The Zhuan Xu’s offspring learned eagerly most advanced technologies from the Chang Xi, Yue (moon) and Ba Peoples, who were tributary groups of the Jiaodong Nü He, who provided sustained support to their tributary groups with new advanced technologies and cultures.
Due to the Liangzhu People near the Taihu Lake of Zhejiang living nearer to the Shandong Peninsula than the Ba People, Liangzhu Culture ((3300-2300BCE) was developed earlier and more advanced than the Ba People, who then learned from the Liangzhu People and taught the Zhuan Xu’s offspring advanced cultures.
The Ba People helped the Liangzhu Jade Human Face (sun-goddess) to reach Sanxingdui. The Zhuan Xu’s offspring believed that the sun-goddess of the Nü He’s offspring was more powerful than their original gods (such as the Yu Fu’s totems, snake and fish), therefore, the Sanxingdui People began to worship sun-goddess and bird (phoenix) and discarded their own worships.
There was also another hypothesis. The Ba People conquered the Zhuan Xu’s offspring and became the rulers of Sanxingdui, therefore, the Sanxingdui People worshipped sun-goddess and phoenix instead of the Zhuan Xu’s worships of fish and snake.
Historians agree that the Jinsha’s relics (about 1250-650BCE) near Chengdu share similarities with Liangzhu Culture (3300-2300BCE). Historians believe that the Jinsha People came from Sanxingdui, but had been influenced by the Changjiang River Valley cultures. The sun-goddess and bird (phoenix) worship of the Jinsha People has twelve rotary teeth, which look like twelve moons, coinciding with the twelve groups of the Yue (moon) People. This hints us that the Jinsha People took in the sun-goddess, bird (phoenix) and moon-goddess worships.
The Race of the Shao Hao and Nü He People
Dr. Carleton S. Coon classified humanity into five races (major divisions of mankind). Caucasoid race: Europiforms; Mongoloid race: Mongoliforms; Negroid race: Negriforms; Capoid race: Khoisaniforms and Australoid race: Australiforms. [9]
The common accepted characteristics of Mongoloid are yellow-skinned, black and straight hair, single-fold eyelids, flat nose, shovel-shaped incisor and little body hair. The Caucasoid race is defined by the Compact Oxford English Dictionary of Current English as “relating to a broad division of humankind covering peoples from Europe, western Asia and parts of India and North Africa,” or “white-skinned; of European origin,” or “relating to the region of the Caucasus in SE Europe.”
Ancient Chinese classified humanity into five races: Shao Hao, Zhuan Xu, Di Jun, Huang Di and Yan Di.
Shanhaijing tells that Shao Hao was named Bai Di, literally means White King or White Ancestor-god, suggesting that the Shao Hao People had a clear Caucasoid racial characteristic - white skin. The Chinese characters Huang Di means Yellow King or Yellow Ancestor-god, suggesting that the Huang Di People had a clear Mongoloid racial characteristic - yellow skin. Modern genetics have proven that the Di Qiang Yan Di) People had D spectrum (Negrito) gene, which were found in the Tibetan Plateau, southeastern Asia, Oceania and Japan. Ancient people thought that the Yan Di People, who originally lived in the west of the Taklamakan Desert, the burning hot place, were sunburned to dark by the scorching sun, thus gave them the name Yan Di, burning-hot People.
Many modern historians used to classify ancient Shandong People as members of Mongoloid race. However, archaeological discovers prove that the Shao Hao’s offspring in the Shandong Peninsula bore resemblances to Caucasoid race in general appearance. They were very tall people, with a high forehead, aquiline nose, pronounced facial whiskers, beard and bushy body hairs.
In fact, archaeologists and scientists of molecular paleontology had discovered Caucasoid racial characteristics (HV genes) in DNA extracted from bones in ancient tombs at Linzi, as well as archaeological sites of Dawenkou (about 4000BCE) and Beizhuang (about 4500BCE) in Changdao, in the Shandong Peninsula. This offers clear evidence that the Shao Hao People and Caucasoid race shared genetic connection.
Li H, Huang Y, Mustavich LF and Zhang F, authors of “Y-chromosomes of Prehistoric People Along the Yangtze River, Human Genetic” (November 2007, 122(3-4):383-8), believe that the Neolithic residents of the Shandong Peninsula and some regions of eastern China (including parts of Henan, Hebei and Jiangsu) had clear Caucasoid characteristics. [10]
At Beizhuang (about 4500BCE) in Changdao, archaeologists discovered a pottery mask with clear Caucasoid characteristics. [11]
Guo Mo-ruo (1892-1978), former President of the Chinese Academy of Sciences, discovered that the Neolithic residents of the Shandong Peninsula, during the period of Dawenkou Culture (about 4100-2600BCE), had luxuriant facial whiskers and beards, bushy body hairs, aquiline nose, thereby bearing some resemblance to Caucasoid race in appearance.
Many Shandong Neolithic archaeological sites contain bodies of tall Neolithic people. Guchengding (about 1000BCE) in Qingdao, revealed individuals about 1.8 and 1.9 meters tall; Beiqian Village (about 4000BCE) in Jimo in the Shandong Peninsula, had individuals as tall as two meters; Liangwangcheng (about 3000BCE) in Pizhou of Jiangsu Province, bordering Shandong Province, held bodies more than 1.8 meters tall. In Jiaojia Site (about 5,000 years BP) of Zhuangqiu in Jinan, some bodies were above 1.8 meters tall.
The Institute of Genetics and Developmental Biology, Chinese Academy of Sciences, Shandong Provincial Institute of Cultural Relics and Archaeology and Laboratory for Molecular Anthropology and Molecular Evolution and Division of Anthropology, Department of Biological Sciences, University of Tokyo, made a co-study. They found that inconsistent with the geographical distribution, the 2,500-year-old Linzi population (in Shandong Province) showed greater genetic similarity to present-day European populations than to present-day East Asian populations. The 2,000-year-old Linzi population had features that were intermediate between the present-day European and the present-day East Asian populations, as compared to over-2,500 year old Linzi populations. [12]
Scientific research indicates incontestably that local residents in the Shandong Peninsula had Caucasoid race characteristics from the Neolithic Age until the late Spring and Autumn Period (about 771-476BCE).
During the Southern and Northern Dynasties (420-589CE), most of the rulers of the northern dynasties came from the northern nomadic people, who were Huang Di’s offspring and were members of Mongoloid race. After the Sui (581-618CE) and Tang (618-907CE) Dynasties, the Han People, or Han Nationality (the name of the ethnic majority in China since the Han Dynasty 202BCE-220CE) of the Shandong Peninsula, had on average far more Mongolian racial characteristics. Emperors encouraged large-scale migration throughout Chinese history, and as a result, there were a lot of exogamy between groups of people.
According to historical records, many Shandong historical figures had Caucasoid racial characteristics.
Shanhaijing also records that the Di Jun People were fathers of the Bai Min (the literal meaning of these Chinese characters were “white people”), suggesting the Bai Min’s mothers were from the Shao Hao People, so that the Bai Min People had Caucasoid racial characteristic - white skin.
The Shang’s ancestors moved from Qufu of Shandong to Shangqiu of Henan, suggesting the Shang’s ancestors were offspring of the Shao Hao and Nü He People. Confucius (551-479BCE), an offspring of the Shang Emperors, had clear Caucasoid racial characteristics.
Very tall (over 2.2 meters). The Records of the Grand Historian said, “Confucius was nine Chi and six Cun; everyone thought he was different and called him the tall man.” One Chi is about 23.2 centimeters (in the Han Dynasty); one Chi is ten Cun. However, the lacquer screen, which was found in the tomb of “Haihunhou” (Marquis of Haihun) dating back to the Western Han Dynasty (202BCE-8CE), says that Confucius was seven Chi and nine Cun (about 182 centimeters).
Enhanced strength. Liezi said, “Confucius had enhanced physical strength and could lift the sluice of a city.”
High forehead. Kongzi Jiayu said, “his eyes were like rivers; his forehead was high; his head looked like Yao; his neck looked like Gao Tao; his shoulders looked like Zi Chan; his lower body was three Cun shorter than Yu.” Zhuangzi said, “his upper body was longer than his lower body; he was humpbacked; his ears could be seen from the back.”
The Records of the Grand Historian, says, “Emperor Gaozu of Han, Liu Bang (256-195BCE), had a high nose, high forehead, high brow-bone, significant facial whiskers and a beard,” bearing clear resemblances to Caucasoid race in general appearance.
The Shao Hao and Nü He People had clear Caucasoid racial characteristics, however, there were no direct evidence that the Shao Hao People and European share same origin.
The Nü He (and Xi He) People Built Earliest Nations in the Shandong Peninsula.
The Jiaodong Nü He, founders of Baishi coastal Culture (before 7,000 years BP) and their tributary group, Xi He, were co-founders of Beixin (5300-4100BCE), Dawenkou (4100-2600BCE) and Longshan (3200-1900BCE) Dong Yi Cultures in the Shandong Peninsula at same time, and later spread Dong Yi Culture out from the Shandong Peninsula to other places of China, and turned them into outposts of Dong Yi Culture.
Archaeologists have discovered some sites with an implied code of etiquette, including bronze wares and jade projects in Longshan Culture (3200-1900BCE) in both of the eastern and western Shandong Peninsula, showing social stratification and formation of nation, suggesting earliest nations, whose founding times could trace back to the period of Longshan Culture. Clearly, the earliest initial states were built in the Shandong Peninsula by the Jiaodong Nü He and Xi He People during Longshan Culture (3200-1900BCE), earlier than the Xia Dynasty (2070-1600BCE).
(I) Historical Records of Earliest Nations in the Western Shandong Peninsula.
The Bamboo Annals records that there were two groups of people, named Huai-Yi(1) and Lan-Yi(1), who lived in the south of today’s Shandong during the Xia Dynasty. The Records of the Grand Historian: Second Xia Benji state, “Lai-Yi(1) grazed in the Zi River and Wei River valleys (during the Xia’s time); mulberry silk was full in their basket.”
The historical records and archaeological discoveries reveal that during the Xia Dynasty, a nation, named Lai, already existed in today’s Wei and Zi river valleys in the north of the Taishan Mountains and west of the Jiaolai River. The founders of Lai were “Shao Hao Group,” which has descendants from the Shao Hao and Nü He People.
(II) The Nü He People Built Earliest Nations in the Jiaodong Peninsula During Longshan Culture.
There were many archaeological sites, which were in the periods of Dawenkou (4100-2600BCE), Yueshi and Longshan Cultures in the Jiaodong Peninsula, including Maojiabu, Beigemen and Shiyuan in Laixi, Yujiadian in Laiyang, Simatai in Haiyang, Yangjiajuan and Shangtao in Qixia, Zijingshan, Qiujiazhuang and Dazhongjia in Penglai, Hekou in Rongcheng, Xiaoguan in Rushan, Tangjia in Longkou, Beizhuang and Dakou in Changdao. Many of these sites, which were in the period of Longshan Culture (3200-1900BCE), show the form of early nation and have discovered bronze wares and jade projects, suggesting there were ancient nations, which were earlier than the Xia Dynasty (2070-1600BCE).
Zhu Feng-han, a history professor of Beijing University, said that the Western Zhou’s bronze wares mainly appear in archaeological sites, which were capitals or cemeteries of the Zhou’s vassal states.
Archaeologists have discovered many bronze wares which were made during the late Shang (1600-1046BCE) to the Western Zhou (1046-771BCE) in the Jiaodong Peninsula, indicating capitals or cemeteries of ancient nations, who were independent nations and lasted until the end of the Zhou Dynasty. They include Qianhe of Laiyang, Houjia of Laizhou, Guicheng of Longkou, Cunliji of Penglai, Beicheng of Changdao, Qucheng of Zhaoyuan, Bancheng of Muping, Yuli of Fushan, Changyang of Wendeng, Buye of Rongcheng.
In the west of Chengshantou, the easternmost place of the Shandong Peninsula, the Buye site of Buliu in Rongcheng has discovered some bronze wares which were made during the late Spring and Autumn (771-476BCE) and early Warring States (476-221BCE) periods. Historians and archaeologists commonly agree that Buye had another name “Yeyang” and had its own bronze knife-coins. The bronze knife-coin was a kind of coin money. During the Eastern Zhou, many vassal states of the Zhou had made knife-coin. The Yeyang knife-coins were only found in today’s Buye area and were different from the knife-coins, which were made by the Zhou’s vassal states, suggesting Yeyang was an independent nation instead of the Zhou’s vassal state.
More than 400 bronze wares, including bronze sacrificial vessels made during the time of the western Zhou (1046-771BCE), discovered in the Guicheng site in Longkou of Yantai, suggesting an ancient nation. The inscriptions of a bronze Gui, 51 words, which are different from the Shang’s and Zhou’s scripts, prove that the nation had its own writing characters.
The Zhou Dynasty had records of some big hostile nations in the east of its territory, such as Lai, Ji and Shi, but did not have any records of setting vassal states in the Jiaodong Peninsula. The Jiaodong independent nations, such as the Buye, Yeyang and Guicheng Nation, which lasted until the end of the Zhou, were not the Zhou’s vassal states.
Dong Yi Culture was the Root of Ancient Chinese Culture.
(I) Dong Yi Culture was the Root of the Xia Culture.
Archaeologists confirm that Longshan Dong Yi Culture (3200-1900BCE) spread out from the Shandong Peninsula to the west to the middle reach of the Yellow River, including Tongguan, Erlitou and Zhengzhou, where were the territories of the Xia Dynasty (2070-1600BCE) and turned these regions into outposts of Dong Yi Culture. Clearly, Dong Yi Culture was the leading culture of the Xia Dynasty.
(II) Dong Yi Culture was the Root of the Shang’s Culture.
The Shang Dynasty (about 1600-1046BCE) or Yin Dynasty, according to traditional historiography, ruled in the Yellow River valley in the second millennium BCE, succeeding the Xia and followed by the Zhou Dynasty (1046-256BCE).
The Shang was the founder of the fief political system and had four peerage titles, ranked from Bo (Earl), Zi (viscount), Hou (Marquis), Nan (Baron).
Professor of Harvard University, Member of National Academy of Sciences (USA), Kwang-chih Chang (1931-2001), and Wang Guo-wei (1877-1927) confirmed that Shangqiu was one of the Shang’s capitals and the Shang’s ancestors moved from the western Shandong Peninsula to Shangqiu of Henan.
The southwestern Taishan and Yimengshan Mountains were birthplaces of Beixin (5300-4100BCE), Dawenkou (4100-2600BCE) and Longshan (3200-1900BCE) cultures, thus, Dong Yi Culture was the root of the Shang’s culture.
(III) Dong Yi Culture was the Root of the Zhou’s Culture.
The Zhou Dynasty (1046-256BCE) was founded by Ji Chang (1152-1056BCE, and ruling about 1099-1056BCE), followed the Shang Dynasty and preceded the Qin Dynasty (221-207BCE).
First located in the Shandong Peninsula, Longshan Dong Yi Culture had spread out to inhabitation areas of Cishan-peiligang (6200-4600BCE) and Yangshao (5000-3000BCE) Di Qiang cultures, including the Weihe River Valley, and turned these regions into outposts of Dong Yi Culture.
During about 1250-1150BCE, Gugong Danfu led the Zhou People to move to the Zhou Plain in the south of Mount Qishan in the Weihe Plain and turned from nomadic to agricultural lifestyles. They learned eagerly from most advanced Longshan Culture and developed quickly into a state. Clearly, Dong Yi Culture was the root of the Zhou’s Culture.
Zhou Li (or the Rites of Zhou) is, along with the Book of Rites and the Etiquette and Ceremonial, one of three ancient ritual texts (The Three Rites) listed among the classics of Confucianism. Originally known as Officers of Zhou, or Zhou Guan, the text was written by Zhou Gong-dan (about 1100BCE ago) to record ceremonial rites, etiquette and regulations in the official and political system of the Zhou Dynasty. Zhou Gong-dan made The Rites of Zhou by renovating the rites of Shang. Confucius venerated Zhou Gong-dan as a pioneer of Confucianism. The Rites of Zhou inherited and carried forward cultures of the Xia and Shang dynasties, thus we can say Dong Yi Culture was the root of the Zhou’s Culture.
(IV) Dong Yi Culture was the Root of the Qin Dynasty.
After the Zhou had become the rebellion, the Shang emperor ordered the Ying People (the Qin’s ancestors) to move from Qufu to the Weihe River Valley to resist the Zhou, Di and Rong Peoples. After the Zhou had destroyed the Shang in 1046BCE, the Ying People became slaves of the Zhou.
Another source of the Qin’s ancestors was the Yan Shang (in today’s Qufu).
The Zhou Emperor Wu, Ji Fa (?-1043BCE), gave the fief of Yan (Qufu) to Wu-geng (a son of the Shang Emperor Di Xin) and set up the State of Yan, which was also called Shang Yan or Yan Shang (1046-1043BCE). But later, the State of Yan joined the Three Supervision Insurgency. The Zhou destroyed the Shang Yan and moved the remained Shang Yan people, (who became slaves of the Zhou,) to Zhu (possiblly Yanggu County of Gansu). They were the Qin’s ancestors.
Dong Yi Culture was the root of the Qin, whose ancestors came from the Shandong Peninsula.
(V) Dong Yi Culture was the Root of The Hundred Schools of Thought.
Dong Yi Culture was the root of The Hundred Schools of Thought, literally All Philosophers’ Hundred Schools, which were philosophers and schools that flourished in the Shandong Peninsula and eastern Henan during an era of great cultural and intellectual expansion in China from 771BCE to 221BCE. The Records of the Grand Historian: Taishigong Zixu lists six (1-6) major philosophies within The Hundred Schools of Thought. The Hanshu: Yiwenzhi adds four more (7-10) into the Ten Schools. There were mainly thirteen schools. 1. Confucianism 2. Legalism 3. Taoism 4. Mohism 5. School of Yin-yang 6. Logicians or Names 7. Diplomacy or Vertical and Horizontal (Alliances) 8. Miscellaneous School 9. School of “Minor-talks” 10. Agriculturalism 11. School of Fangji 12. School of Military 13. Yangism
It could be said that the Shandong Peninsula was the birthplace of The Hundred Schools of Thought. Founders of most of The Hundred Schools of Thought were from the states of Lu, Qi, or Song, as well as other states located in today’s Shandong Province or near the Shandong Peninsula.
(VI) Dong Yi Culture was the Root of Han Culture.
The Han Dynasty (202BCE-220CE) was an age of economic prosperity, spanning over four centuries, widely considered the golden age of Chinese history.
During the reigns of Emperor Wen (202-157BCE) and Jing (188-141BCE) in the Han Dynasty, the Empress Dou Yi-fang (wife of Emperor Wen, mother of Emperor Jing) enjoyed the books of Lao-zi (Dao De Jing) and Zhuang-zi. Thus, these writings strongly influenced the state policies.
Emperor Wu of Han (156-87BCE) emphasized Confucianism, after accepting suggestions from Dong Zhong-shu (179-104BCE), who was regarded as a great Confucian leader. During the Han Dynasty, the most practical elements of Confucianism and Legalism were taken and synthesized, marking the creation of a new form of government that would remain largely intact until the late nineteenth century.
To this day, China’s ethnic majority refers to itself as the “Han People,” or “Han Nationality.” Han Culture respected Confucius and all ancient philosophers as great teachers and thinkers. However, the Han Dynasty did not create its own religions.
Dong Yi Culture and its successor, the Hundred Schools of Thought, were the roots of Han Culture, which emphasized Confucius but never banned other ancient philosophers, started during the Han Dynasty, was inherited and carried forward by the Tang Dynasty (618-907CE) and lasted in China for more than 2,000 years.
The Nü He People were Inventors of Neolithic Chinese Astronomy and Calendar.
The traditional Chinese Calendar, also called the Lunar Calendar, is known as the Stems-and-Branches or the Chinese Sexagenary Cycle (Sixty Huajia). It is a cycle of sixty terms for recording days or years. Each term in the sexagenary cycle consists of two characters, the first from a cycle of ten, known as the Heavenly Stems (Tian Gan) and the second from a cycle of twelve, known as the Earthly Branches (Di Zhi). It also includes twelve months in a year and twelve two-hour segments of a day.
The Jiaodong Nü He People ordered the Xi He People to set up ten groups of the Ri (sun) People and the Chang Xi People to set up twelve groups of the Yue (sun) People, suggesting they had already mastered knowledge of ten Heavenly Stems (Tian Gan) and twelve Earthly Branches (Di Zhi). This hints that the Jiaodong Nü He People were inventors of traditional Chinese Calendar.
Chinese legends and ancient books, including Shangshu, also have records of Nü He and Xi He making calendar. Clearly, the Jiaodong Nü He People, founders of Dong Yi Culture, had knowledge of astronomy, from where they developed traditional Chinese Calendar.
It is believed that the Stems-and-Branches calendar has been used since 5,000-4,500 years BP in Neolithic China.
The earliest recorded calendar in China was Xia Xiao Zheng (author unkown).[13] Japanese scholar Nōda Chūryō has studied Star Charts, recorded in Xia Xiao Zheng and believes that most charts date to about 4,000 years ago. That was the period of the Xia Dynasty (about 2070-1600BCE).
The Sexagenary Cycle (Sixty Huajia) was attested as a method of recording days from earliest written records in China, records of divination on oracle bones, beginning ca.1250BCE.
Current traditional Chinese Lunar Calendar is based on the Han Calendar, or Tai Chu Calendar, also called Beginning Calendar, compiled by Deng Ping and his colleagues in 104BCE by order of Emperor Wu of Han (156-87BCE). The Han Calendar and current Chinese Lunar Calendar still use the fundamental rule of the Stems-and-Branches, featuring the Chinese sexagenary cycle. [14]
As early as the Spring and Autumn period (about 770-476BCE) and the Warring States period (476-221BCE), Chinese started naming their birth years by twelve Zodiacal Animals, which were developed from the Stems-and-Branches.
24 Solar Terms
Deng Ping officially included 24 Solar Terms into Tai Chu Calendar in 104BCE. The Solar Terms are days marking 24 divisions of the solar year in traditional Chinese calendar. Examples are: 12 Jie Qi and 12 Zhong Qi.
Conclusion
The Nü He People, one group of the Shao Hao People, were called Mother of Yue (moon), had phoenix totem and lived in today’s eastern Shandong Peninsula and eastern seashore, from where, moved along coastline to the north and south as early as 16,000-14,000 years BP.
The Nü He held most advanced science and technologies and built earliest coastal and maritime cultures.
During about 8,000-7,000 years BP, worrying about sea level rising, the Jiaodong Nü He People sent the Xi He People to move to the southwestern Taishan and Yimengshan Mountains, and set up ten groups of the Ri (sun) People near today’s Four Lakes; concurrently sent the Chang Xi People to move to the western Kunlun Mountains and set up twelve groups of the Yue (moon) People.
The Nü He People were origins of phoenix and sun-moon-goddess worships, founders of earliest Neolithic Chinese astronomy and Calendar and most advanced Neolithic Chinese Dong Yi Culture.
Along with the Jiaodong Nü He People keeping sending people to their tributary groups, Dong Yi Culture, which was developed by the Nü He People, spread out from the Shandong Peninsula to other places of China, the Arctic Circle, Americas and Oceania, not only took the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization, but also were the root of ancient civilizations in the Arctic Circle, Americas and Oceania.
The Nü He built earliest nations in the Shandong Peninsula as early as Longshan Culture (3200-1900BCE), earlier than the Xia’s time (2070-1600BCE).
References
[1] Liu Xiang (79-8BCE)and Liu Xin (53-23BCE, son of Liu Xiang) were first editors of Shanhaijing (before 4200-256BCE
[2] Li Xiao-ding, Collected Explanations of Shell and Bone Characters, Jiagu wenzi zhishi, 1965, 8 Volumes, The Institute of History and Philology.
[3] Liu Feng-Jun, Changle Bone Inscriptions, December 2008, Shandong Pictorial Publishing House
[4] Vivien Gornitz, Sea Level Rise, After the Ice Melted and Today, Jan 2007, NASA,
http://www.giss.nasa.gov/research/briefs/gornitz_09/ accessed June 2, 2016
[5] Zhao Xi-tao,Sea-level changes of eastern China during the past 20000 years, Acta Oceanologica Sinica, 1979, I-2.
[6] Archaeological discoveries of Neolithic Age in Shandong Peninsula, Yantai Museum, April 3, 2007
http://www.jiaodong.net/wenhua/system/2006/12/22/000110743.shtml accessed January 19, 2024
[7] The archaeological ruins of Liangzhu City are located in the Yuhang District of Hangzhou, Zhejiang Province, China. Dating back to approximately 3300 to 2300 BCE, these ruins represent one of the earliest known urban centers in China, showcasing advanced prehistoric rice agriculture and a unified belief system. The site was recognized as a UNESCO World Heritage Site in 2019, highlighting its significance in understanding the development of Chinese civilization.
[8] Song Yao-liang, Prehistoric Human-Face Petroglyphs of the North Pacific Region, Arctic Studies Center Newsletter, published by the Smithsonian Institution July 1998.
Song Yao-liang is a professor at the East China Normal University in Shanghai who has also served as a visiting scholar at Harvard University.
The mystery of Prehistoric Human-Face Petroglyphs, introduced by Song Yao-liang on CCTV channel 10, “Discovery”, at 21:25 PM on May 4 and 5, 2011.
http://jishi.cntv.cn/explore/tansuofaxian/classpage/video/20110504/101627.shtml accessed January 19, 2014
[9] Carleton S. Coon, The Races of Europe (1939), Greenwood Press, 1972, p.482.
[10] Li H, Huang Y, Mustavich LF, Zhang F, Y chromosomes of prehistoric people along the Yangtze River, Human Genetic, 2007 Nov;122(3-4):383-8.
[11] Excavation of the Beizhuang Site at Changdao, Shandong by the Practice Archaeological Team of Beijing University and Others, Kaogu (Archaeology) May 1987, pp.385-400, text in Chinese, Beijing.
[12] Li Wang, Hiroki Oota, Naruya Saitou, Feng Jin, Takayuki Matsushita, and Shintaroh Ueda, Genetic Structure of a 2,500-Year-Old Human Population in China and Its Spatiotemporal Changes, May 29, 2000.
http://www.white-history.com/china_files/linzi_genes.pdf accessed January 19, 2014
[13] Xia Xiao Zheng is a calendar that was created during the Xia dynasty and known as the earliest Chinese calendar.
[14] Han Calendar, also called Tai Chu Calender, or the Beginning Calendar, was compiled by Deng Ping and his colleagues in 104BCE by order of Emperor Wu of Han (156-87BCE). The fundamental rule of Han Calendar and current Chinese Lunar Calendar is the Stems-and-Branches, the Chinese sexagenary cycle.
(PartI:) The Nü He People were Roots of Ancient Chinese Civilization.
https://peacepink.ning.com/blog/parti-the-nu-he-people-were-roots-of-ancient-chinese-civilization
(PartII:) The Nü He People were Roots of Ancient Chinese Civilization.
https://peacepink.ning.com/blog/partii-the-nu-he-people-were-roots-of-ancient-chinese-civilizatio
Other Scholarly Papers Presented and Published by Soleilmavis.
https://peacepink.ning.com/blog/scholarly-papers-presented-and-published-by-soleilmavis
