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.

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

Soleilmavis presented this paper at E-Leader Conference held by CASA (Chinese American Scholars Association) and Kogakuin University, 1-24-2, Nishi-Shinjuku, Shinjuku, Tokyo in Jan 2019.

Abstract: 

Archaeological findings and Shanhaijing’s records tell that during about 16,000-14,000 years BP, the Shao Hao People spread out from the Pamirs Plateau to the Weihe River Valley, lower reach of the Yellow River, today’s Shandong Peninsula and branched out to some groups, including the Nü He People (one group of the Shao Hao), who lived near the East End of the Earth in the eastern seashore and moved along coastline to the north and south. 

Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

The Nü He were founders of earliest coastal and maritime cultures. The Nü He were founders of Baishi coastal (before 7,000 years BP), Beixin (5300-4100BCE), Dawenkou (4100-2600BCE) and Longshan (3200-1900BCE) Dong Yi Cultures in the Shandong Peninsula.

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. (We will discuss this in another paper, The Ends of the Earth, presented by Soleilmavis at E-Leader Conference held in Jan 2024 in Bangkok.)

The Nü He were origins of sun, moon and phoenix worship of ancient China, founders of earliest Neolithic Chinese astronomy and Calendar, and roots of Chinese “He” Culture, which is the quintessence of Chinese Han Culture.

The Nü He and their tributary groups built earliest nations as early as Longshan Culture in the Shandong Peninsula, earlier than the Xia’s time (2070-1600BCE).

Keywords: Shanhaijing; Neolithic China, Shao Hao, Nü He, Dong Yi Culture, Ancient Chinese Civilization

Introduction

Archaeological findings and Shanhaijing’s records tell that during about 16,000-14,000 years BP, the Shao Hao People spread out from the Pamirs Plateau to the Weihe River Valley, lower reach of the Yellow River, today’s Shandong Peninsula and branched out to some groups, including the Nü He People (one group of the Shao Hao), who lived near the East End of the Earth in the eastern seashore and moved along coastline to the north and south. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

The Nü He were founders of earliest coastal and maritime cultures. Before 7,000 years BP, the Nü He People, who lived in today’s Jiaodong (eastern Shandong) Peninsula, developed Baishi coastal culture (before 7,000 years BP).

Before 5300BCE, worrying about sea level keeping rising to drown the whole Shandong Peninsula, the Jiaodong Nü He People ordered the Chang Xi People to move to the western Kunlun Mountains and set up twelve groups of the Yue (moon) People; concurrently, ordered 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 of Nanyang, Dushan, Zhaoyang and Weishan.

The Xi He, Chang Xi, Ri and Yue People remained tradition of matriarchal clan society, knew only mother not father and had female as leader, thus were tributary groups of the Jiaodong Nü He.

The Jiaodong Nü He and Xi He were co-founders of Beixin (5300-4100BCE), Dawenkou (4100-2600BCE) and Longshan (3200-1900BCE) Dong Yi Cultures in the Shandong Peninsula. Dong Yi Culture spread out from the Shandong Peninsula to other places of China and took the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

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. (We will discuss this in another paper, The Ends of the Earth, presented by Soleilmavis at E-Leader Conference held in Jan 2024 in Bangkok.)

The Jiaodong Nü He were origins of sun, moon and phoenix worship of ancient China, founders of earliest Neolithic Chinese astronomy and Calendar, and roots of Chinese “He” Culture, which is the quintessence of Chinese Han Culture.

The Jiaodong Nü He and their tributary groups built earliest nations as early as Longshan Culture in the Shandong Peninsula, earlier than the Xia’s time (2070-1600BCE).

Ancient Chinese Civilizations

Archaeologists and historians commonly believe that Neolithic China had two main ancient cultural systems: the Yellow River Valley Cultural System and the Changjiang River Valley Cultural System. Starting from the lower reaches areas of the Yellow and Changjiang rivers, these cultures spread to surrounding areas. (We have discussed this in another paper: Five-big Ancient Chinese Groups and Their Cultures, presented by Soleilmavis  at E-Leader Conference in Vietnam in Jan 2020.)

Shanhaijing, the Classic of Mountains and Seas

Shanhaijing, or Classic of Mountains and Seas, is a classic Chinese text compiling early geography and myth, and the first geography and history book in China. The book is about 31,000 words long and is divided into eighteen sections. It is also commonly accepted that Shanhaijing is a compilation of four original books:

1): Wu Zang Shan Jing, or Classic of the Five Hidden Mountains, passed from mouth to mouth during the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, passed from mouth to mouth during the period of the Xia’s time (about 2070-1600BCE);

3): Da Huang Si Jing, or Four Classic of the Great Wilderness, written during the Shang Dynasty (about 1600-1046BCE); and

4): Hai Nei Wu Jing, or Five Classic of Regions Within the Seas, written during the Zhou Dynasty (about 1046-256BCE).

The first known editor of Shanhaijing was Liu Xiang (77-6BCE) in the Han Dynasty. [1]

According to Shanhaijing, the Great Wilderness was a large tract of savage land that unfit for human habitation and was in the south of the Mobile Desert, today’s Taklamakan Desert. Clearly, it included today’s Tibetan Plateau, west areas of the Sichuan Basin and western Yungui Plateau.

In Shanhaijing, the He (literally means river and hereinafter written as Yellow River) refers specificly to the Yellow River, which rises in the northern Bayankala Mountains, which are located in the northeastern Tibetan Plateau, and the Jiang (hereinafter written as Changjiang River) refers specificly to the Changjiang River, which rises in the southern Bayankala Mountains.

Shanhaijing uses Shui (literally means water) to name other rivers and waters.

Shanhaijing uses Hai (literally means sea) to name sea and saltwater lake and uses Ze, Chi and Yuan to name freshwater pool and lake.

The Mobile Desert in Shanhaijing refers to today’s Taklamakan Desert, the Asia’s biggest and world’s second biggest mobile desert, while the Rub Al Khal Desert in the Arabian Peninsula is the world’s biggest desert.

 The Chishui River in Shanhaijing was located in the east of the Mobile Desert, today’s Taklamakan Desert, and the west of the Northwest Sea.

The Northwest Sea is today’s Qinghai Lake. The Qinghai Lake, also called Kokonor Lake, is a saltwater lake and used to be very big, but it had reduced to 1,000 kilometers in perimeter in the North Wei Dynasty (386-557CE) and kept reducing to 400 kilometers in perimeter in the Tang Dynasty (618-907CE) and 360 kilometers in perimeter today.

The areas to the west of today’s Dunhuang have been called the Western Regions of China since the Han Dynasty (202BCE-220CE).

Mount Buzhou was located in the eastern Pamirs Plateau, to the west of the Kunlun Mountains, but the specific location is not confirmed.

 Historical Records and Folklores of Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon).

The Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon) People, Recorded in Shanhaijing

The Classic of the Great Wilderness: East records, “The Shao Hao People lived in the Gan Mountains, from where the Ganshui River came.”

Also, The Classic of the Great Wilderness: South records, “There were the Xi He People, living around the Gan spring-water, the source of the Ganshui River, beyond the Eastern Sea. The Xi He women, who were wives of the Di Jun men, just gave birth to ten groups of the Ri (sun) People and often bathed the Ri in the Ganyuan Lake.”

The Classic of the Great Wilderness: East records, “The Nü He People were Mothers of the Yue (moon) People. Someone was named Yuan (a kind of phoenix), living in the East End of the Earth and controlling the sun and the moon to make them rise in order.” Guo Pu (276-324CE), the most famous Philology and astronomer in the Jin Dynasty (265-420CE), said, “Yuan” was a kind of phoenix.

The Classic of the Great Wilderness: West records, “There were women who just bathed the Yue (moon). The Chang Xi women, who were wives of the Di Jun men, gave birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains, where also lived the Zhuan Xu’s offspring, Chong and Li.” 

Modern scholars commonly agree that the Gan Mountain was located in today’s southwestern Taishan and Yimengshan Mountains. The Ganshui River came from these mountains and went to the Ganyuan Lake, almost certainly today’s four lakes of Nanyang, Dushan, Zhaoyang and Weishan.

The literal meaning of Chinese characters, “Ri” is sun, “Yue” is moon, “Chang” is invariable, “Nü” is female, and “He” is together with, and, harmonization, integration, peace and kindness. “Nü He” means the He People having female as leader, also suggests that the Nü He People were in matriarchal clan society, when people know only mother not father and having female as leader.

 Literally, Chinese character “Xi(2)” means sunlight, “Xi(1),” recorded in Shuowen Jiezi, means qi (gas or vapor), which has no definite shape and volume, and spread freely. Many scholars agree that the name of Xi He and Chang Xi can be written both as Xi(1) and Xi(2). Lunheng.Shiying, wittern by Wang Chong (27-97CE) in the Eastern Han Dynasty, says that the accurate name of Xi He was Xi(2) He. Jiang Liang-fu (1902-1995) in his book Chuci Jinyi Jianglu says Xi in Xi He’s name should be Xi(2). Due to ancient people respecting Xi He as the god/godess of the sun and Chang Xi as the god/goddess of the moon, using Xi(2) should be more reasonable than Xi(1). Ancient Chinese people also used “Xi” to name “Fu Xi,” a Chinese legendary King.

Other Historical Records and Folklores of Nü He, Xi He and Chang Xi.

(I) Xi He was Respected as the Sun Goddess, Mother of the Sun. 

Chu Ci.Tian Wen, written by Qu Yuan (340-278BCE), says, “Xi He has not yet driven the carriage to take the sun on the journey, why flowers of the You Tree are glowing?” 

Wang Yi, a scholar of the Eastern Han Dynasty (25-220CE), said, “Xi He drives the carriage to take the sun on its journey.” The same record is also in Guangya.Shitian, written by Zhang Yi during the Three Kingdoms period (220-280CE).

Huainanzi.Tianwen, written by Liu An (179-122BCE) in the Western Han Dynasty, says, “When they arrive to the Bei Spring, the lady (Xi He) stops, the horses take a rest, it is called Taking a Break.” 

Many later scholars changed the horses to dragons when they referenced Huainanzi’s record, such as,

Xu Shen (58-147CE) (author of Shuowen Jiezi) in the Eastern Han Dynasty was the first who changed the horses to dragons. He said, “Xi He drives the carriage, which is pulled by six Li dragons, and takes the sun on its journey. Xi He returns the Li dragons at dusk at the Yu Spring.” 

Chuxueji.Tianxiang Section, written by Xu Jian (660-729CE) in the Tang Dynasty, says, “ (Xi He) stops the six Li dragons and takes a rest, it is called Taking a Break.”

Li Bai (701-762CE) of the Tang Dynasty said in his poem “Shu Dao Nan,” “the highest mountain of Shu is too high and Xi He’s six dragons are not able to climb over and have to return back.”

(II) Xi and He were Officials who Mastered Astronomy and Calendar.

ShangShu.Yaodian (authors unknow), written during the Zhou Dynasty (1046-256BCE), says, “King Yao ordered Xi He to focus attention on the cycle of days, survey the regularity of the sun, moon and stars and make a calendar.”

Guo Pu (276-324CE), a scholar from the Jin Dynasty, said, “King Yao set up an official, named Xi He, to manage seasons and solar terms. Xi He’s offspring then set up a country, named Xi He.”

Lu De-ming (550-630CE) in the Tang Dynasty said, “Xi masters the Tianguan (astronomy) and He masters the Diguan (land season).”

(III) Ancient People also used Xi and Xi He to name the sun.

The poem Immortals written by Xu Shen (58-147CE) says, “The red Xi is becoming brightness.”

(IV) Nü He, Xi He and Chang Xi were mothers of the sun and moon.

In Chinese ancient mythology, Xi He was the sun goddess and Chang Xi was the moon goddess. There were also legends saying that Nü He was the mother of the sun and moon; and the (Nü) He and Xi (He) were the earliest inventors of Neolithic Chinese astronomy and calendar. (Historical records of Xi He can be read in Appendix.)

The Xi He and Chang Xi People Came from the Nü He People.

Shanhaijing tells, the Nü He, who lived near the East End of the Earth in today’s Jiaodong Peninsula, were mothers of the Yue (moon); also, the Chang Xi women gave birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains. 

Both of the Nü He and Chang Xi being mothers of the Yue (moon) People suggest that the Chang Xi and Nü He originally belonged to same group.

Both of the Nü He and Chang Xi being mothers of the Yue (moon) People were origins of Chinese ancient mythology - Nü He and Chang Xi being moon-goddesses and mothers of the moon. 

Other historical records, such as the bamboo-slips book Gui Zang of the Qin Dynasty (221-207BCE), tell that Chang Xi went to the west, dwelled in the western Kunlun Mountains and became the Yue (moon), suggesting that the Chang Xi People came from the Jiaodong Nü He and moved from the Jiaodong Peninsula to the west to the western Kunlun Mountains and later became (set up/gave birth to) the Yue (moon) People. 

Shanhaijing tells, the Xi He People lived in the upper reach of the Ganshui River in today’s southwestern Taishan and Yimengshan Mountains. The Xi He gave birth to ten groups of the Ri (sun) People, who lived near the Ganyuan Lake, today’s four lakes of Nanyang, Dushan, Zhaoyang and Weishan. The Xi He were mothers of the Ri (sun) People.  

Both of the Nü He and Xi He being mothers of the Ri (sun) People suggests that the Xi He and Nü He originally belonged to same group.

Both of Chang Xi and Xi He had the same word “Xi” in their names and both of Xi He and Nü He had the same word “He” in their names, suggesting that the Nü He, Chang Xi and Xi He shared the same origin. The Chang Xi and Xi He came from the Nü He People.

Chinese ancient mythology tells that Nü He and Xi He were sun-goddesses and mothers of the sun. Shanhaijing tells that the Nü He People lived near the East End of the Earth, in where Phoenix Yuan controlled the Sun and Moon to make them rise in order. These records hint that the Jiaodong Nü He, who had phoenix totem, controlled the Xi He to move to the southwestern Taishan and Yimengshan Mountain and give birth to ten groups of the Ri (sun) People near the four lakes; also controlled the Chang Xi to move to the western Kunlun Mountains and give birth to twelve groups of the Yue (moon) People.

The Jiaodong Nü He were mothers of the Xi He, Chang Xi, Ri (sun) and Yue (moon), and controlled them, who thus were tributary groups of the Jiaodong Nü He.

The bamboo-slips book Gui Zang of the Qin Dynasty records that the Chang Xi and Yue (moon) became like Chanzhu toad, whose top characteristic is that it was homesick, and no matter how far away from home,  it missed home and would return home. The Chang Xi and Yue (moon) becoming like Chanzhu toad suggests that they regarded the Jiaodong Nü He as their mothers, accepted the leadership of the Jiaodong Nü He, and often went back home (the Jiaodong Peninsula). This again proves that the Chang Xi and Yue (moon) were tributary groups of the Jiaodong Nü He.

Although the Ri (sun) and Yue (moon) People had paternal kinship with the Di Jun People, who had turned from matriarchal to patriarchal clan society in about 8,000 years BP, the Ri (sun) and Yue (moon) People remained tradition of matriarchal clan society, knew only mother not father and had female as leader, thus were tributary groups of the Jiaodong Nü He, instead of the Di Jun People.

Historical facts passed from mouth to mouth by ancient Chinese people before written Chinese characters appeared, and finally became myths, which tell that Lady Nü He was the sun goddess, moon-goddess and the mother of the Sun and Moon; Lady Xi He was the sun-goddess and the mother of the Sun; and Lady Chang Xi was the moon-goddess and the mother of the Moon.

The Xi He, Chang Xi, Ri (sun) and Yue (moon) People worshipped the Jiaodong Nü He Queen to be their ancestor-goddess and sun-moon goddess. They also worshipped  Nüwa, the highest goddess, and phoenix, the totem of the Jiaodong Nü He.

Historians commonly agree that before and during the Shang Dynasty (1600-1046BCE), ancient Chinese people were ideologically god-centered. Ancient Chinese People believed that the leader or king/queen were the Mandate of Heaven. The female leader of the Jiaodong Nü He was regarded as the chosen one of god/goddess, combination of goddess and human body and incarnation of god/goddess. The Mandate of Heaven enabled the Jiaodong Nü He Queens to control the Xi He, Chang Xi, Ri and Yue people easily and firmly, even though they lived far away from each other.

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The Nü He, Xi He and Chang Xi People were Sources of Fu Xi.

“Fu Xi,” a Chinese legendary king, could not be proved by archaeology, but was described as the first king of ancient China in many historical chronicles. Fu Xi’s original name was Da Hao, or Tai Hao. Later, in some books, Da Hao’s name changed to Pao Xi and Fu Xi.

The Shang Dynasty (1600-1046BCE) had records of Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon), but no records of Da Hao (Fu Xi), suggesting that the name of Da Hao only appeared since the Zhou Dynasty.

Historians commonly agree that in order to ruling all peoples, the Zhou falsely fabricated Chinese ancient history. In Chapter 3, I would tell in details why and how the Zhou had falsely fabricated Chinese ancient history.

In matters of inheritance, the Zhou recognized only patrilineal primogeniture as legal. The Zhou falsely fabricated history, patriarchal clans of ancient chinese people, many imaginary characters of ancient kings, including Huang Di, Yan Di, Zhuan Xu, Di Jun, Shao Hao and Da Hao. Huang Di was the common male ancestor of all ancient Chinese People; Yan Di, Zhuan Xu, Di Jun, Shao Hao and Da Hao were all descendants of Huang Di.

Meanwhile, the Zhou painstakingly eliminated those groups, which had female as leader or remained tradition of matriarchal clan society, knowing only mother not father, such as the Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon) People. However, the Zhou falsely fabricated an imaginary characters Fu Xi to be their common male ancestor.

The Xi He People, who lived in the southwestern Taishan and Yimengshan Mountains, and the Ri (sun) People, who lived near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan, spread out to surrounding areas. The Chang Xi and Yue (moon) People first lived in the western Kunlun Mountains and Pamirs Plateau, later spread out to surrounding areas.

(1) The earliest written story of Da Hao was from the fourth original book of Shanhaijing: Classic of Regions Within the Seas, written by the Western Zhou Dynasty (about 1046-771BCE). “Da Hao begat Xian Niao, who begat Cheng Li. Cheng Li begat Hou Zhao, who begat the Ba People, who were ancestors of the Ba State.” The State of Ba (?-316BCE) was existed near Chongqing of Sichuan during the early Zhou Dynasty. Clearly, the Zhou’s book claimed that Da Hao was the male ancestor of the Ba People.

Also the Classic of Regions Within the Seas says,“There were the Basui Mountains, in where the Shengshui River had its source. There were black pythons (called Ba Python), which had cyan head and ate elephone.” The Ba Python eating elephone was also recorded in the Classic of Regions Within the Seas:south. Xu Shen (58-147CE) said in his book Shuowen Jiezi, “Ba is snake (python), also called elephone-eater python.” Many Ba pythons lived in the Ba(sui) Mountain, thus the mountain was called Ba(shui).

Scholars commonly agree that the name of the Ba People came from the Ba Python of the Basui Mountains, which are located in today’s Bayankala Mountains in the southeastern Kunlun Mountains. From the Basui Mountains, the Ba People later moved to Sicuan Basin, lived near Chongqing and during the early Zhou Dynasty set up the State of Ba (?-316BCE).

The Chang Xi and Yue (moon) People spread out from the western Kunlun Mountains to surrounding areas; some of them could easily reach the eastern Kunlun and Bayankala Mountains. Therefore, the Ba People, who claimed to be offspring of Da Hao and lived in the Bayankala Mountains, were surely offspring of the Chang Xi and Yue (moon) People.

(2) Zuozhuan (author Zuo Qiu-ming), which records the history during 722-454BCE, says,“The State of Ren (today’s Rencheng of Jining), Su (today’s Dongping of Shandong and later moved to Suzhou of Anhui), Xuju (today’s Liangshan of Shandong) and Zhuanyu (today’s Pingyi of Linyi), whose surname was Feng (literally means: wind), were descendants of Da Hao and were in charge of holding ceremonies that sacrificed Da Hao and You Ji, the god of Jishui River.” 

The territories of Ren, Su, Xuju and Zhuanyu had been inhabitation areas of the Xi He and Ri (sun) People, suggesting they were offspring of the Xi He and Ri (sun), who belonged to the Nü He’s big family. The Zhou’s books said that the Ren, Su, Xuju and Zhuanyu were descendants of Da Hao, suggesting the Zhou claimed that Da Hao was the common male ancestor of the Nü He’s big family.

Da Hao (Fu Xi) appeared only since the Western Zhou. Thus, Da Hao was an imaginary character fabricated by the Zhou, who said that Da Hao (male) was an offspring of Huang Di, an ancient king later than Huang Di and the common male ancestor of the Shao Hao and the Nü He’s big family, including the Xi He, Chang Xi, Ri (sun), Yue (moon) and Ba People.

Both Shao Hao and Da Hao (another name: Tai Hao) had the same word “Hao” in their names, telling that they shared the same origin. Literally, “Da” means big or first; “Tai” means identity of the highest or seniority in the higher; “Hao” means the expansive and limitless sky; “Shao” means subordinated. In China, we use “Tai” grandfather to name grandfather’s father. The name of “Tai Hao,” which means the highest in the sky (or heaven), is the extravagant praise of Da Hao’s position, suggesting the Zhou rose Da Hao to be the ancestor of Shao Hao.

Dong Yi Culture, which was founded by the Nü He (and Xi He) People,  contributed more to Chinese civilization than the Shao Hao’s other offspring, thus, the Zhou rose Da Hao to be the ancestor of Shao Hao.

Before and during the Shang Dynasty, wind and phoenix used the same Chinese character Feng. Ancient Chinese people believed that Feng (wind) came from Feng (phoenix) flapped its wings. In Ancient Chinese Phonology system, Chinese characters of Feng (wind) and Feng (phoenix) were interchangeable. The Ren, Su, Xuju and Zhuanyu were descendants of Da Hao and their surname was Feng (wind), suggesting they originally worshipped Feng (phoenix), coinciding with offspring of the Nü He’s big family worshipping phoenix. Da Hao originally had phoenix totem.

During the middle and later stages of the Zhou, the Zhou turned from strong to weak, the power of royal family was sidelined and the control of publication was no longer very strict. The Zhou’s aristocrats agreed that Dong Yi Culture, which was developed by the Nü He (and Xi He) People, was the root of the Xia, Shang and Zhou, therefore, they agreed Da Hao contributed more to Chinese civilization than Huang Di and Yan Di, then rose Da Hao to be an ancient king earlier than Huang Di, later also changed Da Hao’s name to Fu Xi for commemorating the great contribution of the Nü He, Xi He and Chang Xi People. The Xi He, Chang Xi and Fu Xi had the same word “Xi” in their names.

 The Zhou had never controlled the Jiaodong Peninsula and Sichuan Basin, therefore, the Nü He’s, Xi He’s, Chang Xi’s, Ri (sun)’s and Yue (moon)’s offspring in the Jiaodong Peninsula and Sichuan Basin (such as the Ba People) surely had their own records of history; however, those records had lost during such a long history about 3,000 years.

The Source of the Myth Story “Chang E Ben Yue” Came from the Chang Xi People.

“Chang E Ben Yue (moon)” literally means “Chang E runs quickly and goes straight to the destination of Yue (moon).”

The earliest records of this story were written in the bamboo-slips book Gui Zang of the Qin Dynasty (221-207BCE), discovered in the No.15 Qin’s tomb in Wangjiatai of Jianglin, Hubei.

Gui Zang: Gui Mei records, “In the past, Heng E (another name of Chang E) stole the secret prescription, which could keep her alive forever, from the Western Queen Mother. She followed the prescription and went to the moon. She went to Diviner You Huang for divination before departure. You Huang said, ‘A lucky divinatory symbol. It is a cushy Gui Mei divination, which indicates you are going to get married in a subordinate position. You will go to the west alone. If there will be darkness, don’t be afraid and the future will be prosperous.’ Heng E then went to the west, dwelled and became the Yue (moon), it was like chanzhu (also called Xiamo).”

Literally, “E” means lady; Chanzhu, another name Chanchu or Hama or Xiamo, was a kind of toad.

Gui Mei is a divination that forebodes matrimony, normally means marrying with a man in the status of concubine or subordinate position. Here, when Diviner You Huang was divining, the divination of Gui Mei appeared, indicating Chang E was going to get married in a subordinate position.

The story of Gui Mei bears uncanny resemblance to Shanhaijing’s record of the Chang Xi women moving to the west, finding the Di Jun men to procreate and giving birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains.

We must pay attention to five important facts of the divination: Gui Mei.

(1) “Chang E Ben Yue (moon)” 

The literal meanings of Chinese character “Ben” are “running/walking quickly” and “going straight.” Both of Chinese characters of Zou (means run/walk) and Ben (run/walk quickly) mean a human runs/walks on the ground. They were unrelated to flying.

The story uses the word “Ben,” suggesting Chang E ran/walked quickly and went straight toward the destination, urgently and goal-oriented. Chang E did not linger and rest during the journey.

(2) “Chang E went to the WEST.”  

We know that the moon rises from the east. If Chang E flied to the moon in the sky, why did not she fly to the east, instead of west? Clearly, the moon in this story refers to the Moon (Yue) People instead of the moon in the sky. Chang E refers to the Chang Xi People, who moved from the Jiaodong Peninsula to the west to the Kunlun Mountains.

(3) “The Western Queen Mother and the secret prescription.”

Gui Mei says, “Chang E stole the secret prescription, which could keep her alive forever, from the Western Queen Mother.” What was the secret prescription?

The historical fact of the Chang Xi People moving from the Jiaodong Peninsula to the western Kunlun Mountains happened before 5300BCE.

The Western Queen Mother, recorded in Shanhaijing, had female as leader and lived in Mount Yu in the western Pamirs Plateau.

Living a good life in the Pamirs Plateau, the highest place of China, and keeping tradition of having female as leader, while most groups of people had entered patriarchal clan society after 8,000 years BP, were the secret prescriptions. This secret would let the Chang Xi (Chang E) and Yue (moon) People live forever in the Kunlun Mountains and Pamirs Plateau and keep their tradition of matriarchal clan society.

(4) “going to get married in a subordinate position.” 

It was an arduous, hard and long journey from the Jiaodong Peninsula, along the lower reach of the Yellow River, Weihe River Valley, to the west of the Qinghai Lake, then to the western Kunlun Mountains and Pamirs Plateau. On their way, there were many groups who were offspring of the Di Jun and Shao Hao. In order to get help from the Di Jun’s offspring, the Chang Xi women had to found the Di Jun men to procreate.

During the time they traveling to the west, the Chang Xi People lost the absolute superiority of being a dominating group in the Jiaodong Peninsula. After they had settled down in the western Kunlun Mountains, they gave birth to twelve groups of the Yue (moon) People, who had paternal kinship with some of the Di Jun People. This was called “Chang E then dwelled and became the Yue (moon).”

The Chang Xi and Yue (moon), who were new immigrants in the western Kunlun Mountains and Pamirs Plateau, were in the subordinate position living among the host community, such as the Di Jun and Zhuan Xu peoples.

(5) Gui Mei says, “it was like chanzhu (toad).”

According to Wang Jing-gong Zishuo, or Wang Jing-gong Word Interpretation, author Wang An-shi (1021-1086), a Prime Minister of the North Song Dynasty (960-1127), “As the saying goes, Xiamo (Chanzhu toad) is homesick, once it is taken far away, it will return home within one night. Even it is taken to a foreign land, it often miss home and will return home. People therefore call it Xiamo.”

The Chang Xi People, who dwelled in the western Kunlun Mountains and set up twelve groups of the Yue (moon) People, deeply missed their hometown in the Jiaodong Peninsula, becoming like Chanzhu toad. This hints that the Chang Xi and Yue (moon) People regarded themselves as invariable (Chang) tributary groups to the Jiaodong Nü He and often went back to the Jiaodong Peninsula to visit the Jiaodong Nü He.

The historic truth of the story “Chang E Ben Yue” is that the Chang Xi People went to the western Kunlun Mountains to set up twelve groups of the Yue (moon) People.

During about 8,000-6,000 years BP, sea level rose to two to five meters higher than today’s present sea level, the Jiaolai River became the Jiaolai Strait; the Jiaodong Peninsula became the Jiaodong Island. Archaeological discoveries reveal that the Nü He People, who lived along coastline in the Jiaodong Peninsula, suffered a lot due to sea level rising, moved to elevated grounds, such as Baishi site of Yantai, whose altitude is 23 meters today. However, the Jiaodong Nü He still worried about sea level keeping rising, that the whole Jiaodong Peninsula would be drowned by sea water.

The Jiaodong Nü He Queen ordered Xi He (a female leader) to lead some people, re-named them “Xi He People,” to move to the southwestern Taishan and Yimengshan Mountains and set up ten groups of the Ri (moon) People near the Four Lakes of Nanyang, Dushan, Zhaoyang and Weishan; Concurrently, ordered Chang Xi (a female leader) to lead some people, re-named them “Chang Xi People,” to move to the “west” to the western Kunlun Mountains and set up twelve groups of the Yue (moon) People. Through this way, the Jiaodong Nü He People would build inhabitation base areas in highest places of China for the future.

The Yue (moon) People (another name Yue Zhi) were also recorded in The Four Classic of Regions Beyond the Seas: South, “Beyond the mobile desert, there were the Da Xia, Shu Sha Ju Yao and Yue Zhi (Yue People). Cangwu was located in the west of a desert, southwest of Mount Bai Yu, which was located in the east of Da Xia, southeast of the Kun Lun Xu.”

Historians agree that the Kushan Empire (55-425CE) was established by Da (big) Yue (moon) Zhi (familyname), a Chinese ancient minority, who used to live in the northwestern China and during about 177BCE to 129BCE migrated westward to Central Asia. The Da Yue Zhi People were offspring of the Yue (moon) People. (Another pronunciation of Da Yue Zhi or DaYue Shi is Da Rou Zhi.)

The Source of the Myth Story “Hou Yi(2) Shooting the Suns” Came from the Xi He and Ri (sun) People. 

In Chinese myths, there were ten suns in the sky, Hou Yi(2) shot and killed nine and only left one.

The earliest record of the story “Hou Yi(2) Shooting the Suns” was written in the bamboo-slips book Gui Zang of the Qin Dynasty (221-207BCE), discovered in the No. 15 Qin’s tomb in Wangjiatai of Jianglin, Hubei.

Literally, “Hou” means the sovereign of a group of people. During matriarchal clan society, the sovereigns were females. When patriarchal clan society began in about 8,000 years BP, the Nü He, Xi He, Chang Xi, Ri (sun) and Yue (moon) People still remained tradition of matriarchal society and had female as leader. Therefore, Hou indicates the female sovereign. Later, “Hou” was specially used to name male sovereign’s wife.

Literally, Yi(2) means arrow likes a bird spreading wings and spiraling up with wind; also, Yi(2) means the two hands hold a feather arrow. Therefore, the name of Yi(2) came from arrows.

Archaeologists agree that bow and arrow was invented in the Shandong Peninsula. Zuozhuan has similar records as Shuowen Jiezi: Shibu, saying, “In ancient times, Yi Mu started making bow and arrow.” Liji: Sheyi says, “Hui made bow and Yi Mu made arrow.” 

Gui Zang:Lü Yue records, “In the past, Yi(2) shot in the islets of the water. Yi(2) was a good shooter; Yi(2) shot the ten suns. (Yi(2) shot and killed nine, only left one.)”

“Yi(2) was a good shooter,” suggesting the Yi(2) People were either inventors of arrows or the earliest people who used arrows.

Also “Yi(2) shot in the islets of the water” in Lü Yue, suggests they lived near big waters, matching to the Ri (sun) People living near the biggest water of Nanyang, Dushan, Zhaoyang and Weishan lakes in the southwestern Shandong Peninsula.

During the Zhou, Qin and Han Dynasties, these lakes were about 3-4 times larger than today (today total is about 1266 square kilometers); while before the Shang Dynasty (1600-1406BCE), these lakes were much larger than the Zhou, Qin and Han.

We can grasp some historical truths from Shanhaijing’s records of “the Xi He giving birth to ten groups of the Ri (sun) People,” and Gui Zang:Lü Yue, “Yi(2) shot the ten suns.” The ten suns were the ten groups of the Ri (sun) People, not the suns in the sky.

By the way, in many places of China, including Shandong, the pronunciation of Ri (sun) is Yi, not only in history, but also in today. Therefore, originally, ancient Chinese pronounced Ri (sun) People to Yi (sun) People.

The Yi(2) People, one group of the ten Ri (sun) People, changed their name from Ri (sun) to Yi(2) after arrow had been invented. Soon, they abolished all other nine Ri (sun) tribes (“shot nine suns”), united them and became one group, named Yi(2).  

These early historical facts passed from mouth to mouth by ancient Chinese people and finally became myths before written Chinese characters appeared. Much later, mankind continued enriching stories of Hou Yi(2) and Chang E by adding in more fancies, Hou Yi(2) shooting down nine suns and leaving only one in the sky and Chang E flying to the moon in the sky. Also, Hou Yi(2) became Chang E’s husband in later’s fancies.

In the Shang and Zhou’s written records, we did not find the initial state of Yi(2). Due to the Yi(2) People being offspring of the Xi He and Ri (sun) People, they were surely merged into the Shang, who moved from the Shandong Peninsula to Shangqiu.

Dong Yi Culture 

Historical Records of the Dong Yi

The literal meaning of Chinese character Dong is east. The Shuowen Jiezi character dictionary (121BCE) defined Chinese character Yi, which consisted of “big” and “bow,” as “level, peaceful,” and “people of the eastern regions.”

The earliest instances of Yi were inscribed on oracle bones, which means bow and arrow, dating from the late Shang Dynasty (about 1600-1046BCE).

Dong Yi or Yi officially appeared in the Western Zhou Dynasty (about 1046-771BCE), stating that the Dong Yi People were enemies of the Zhou Dynasty.

The Bamboo Annals records that there were two groups of people, named Huai-Yi and Lan-Yi, who belonged to the larger ethnic group of Dong Yi People, during the Xia’s time (about 2070-1600BCE).

The Book of Documents, or Shangshu: Yugong records that there were Niao-Yi in Jizhou; Yu-Yi and Lai-Yi in Qingzhou, east of the Taishan Mountain; Huai-Yi between Qingzhou and the Huai River; and Niao-Yi (or Dao-Yi) in Yangzhou.

The Book of the Later Han, or Hou Hanshu: Dong Yi records: “There were nine ethnic groups of Yi in China. (“There were nine” was the equivalent of an English speaker saying “There were a bazillion.”) They were called: Quan-Yi, Yu-Yi, Fang-Yi, Huang-Yi, Bai-Yi, Chi-Yi, Xuan-Yi, Feng-Yi and Yang-Yi.”

Literature, describing a pre-Xia Dynasty period did not use the character Yi. But during the Xia’s time, some groups of people were referred to as the Yi. For example, The Book of Documents: Yu Gong called people in Qingzhou and Xuzhou the Lai-Yi, Yu-Yi and Huai-Yi. (Historical Chinese records of the Yi and Dong Yi can be read in Appendix.)

Dong Yi Neolithic Culture contained five evolutionary phases:

Houli Culture (about 6400-5700BCE)

Beixin Culture (about 5300-4100BCE) and Baishi Coastal Culture (before 7,000 years BP)

Dawenkou Culture (about 4100-2600BCE)

Yueshi Culture (about 2000-1600BCE)  

Longshan Culture (about 3200-1900BCE)

Dong Yi Culture was the Most Advanced Culture in Neolithic China.

1) The writing system of Dong Yi Culture is one of the oldest in Neolithic China. It was an important source of the Shang oracle bone scripts. Some of the characters continued to be used in modern Chinese writing, such as: [2]

The Changle Bone Inscriptions, found in Changle, Qingzhou, Shouguang, Huantai, Linzi and Zouping in Shandong Province, belonged to Longshan Culture and are regarded as recording characters used 1,000 years earlier than Shang oracle bone script. [3]

2) The Shao Hao (including Nü He) People were inventors of arrows in China. Zuozhuan has similar records as Shuowen Jiezi: Shibu, saying, “In ancient times, Yi Mu started making bow and arrow.” Liji: Sheyi says, “Hui made bow and Yi Mu made arrow.”

3) The Shao Hao and Nü He People had great skill in making pottery. The earliest pottery of ancient China was discovered in the archaeological site of Zhaojiaxuyao Village in Linzi, Zibo of Shandong (about 13,200 years BP). Longshan Culture’s eggshell black pottery is regarded as one of the best ancient Chinese potteries.

4) The Shao Hao (including Nü He) People were the earliest users of copper and iron in Neolithic China.

5) The earliest human brain operation in Neolithic China was believed to be conducted about 5,000 years ago in Guangrao of Shandong. In an archaeological site of Dawenkou Culture in Fujia, Guangrao of Shandong, an adult male skull was discovered. A hole on the skull with very neat edges was believed by scientists to have been created by a craniotomy. The man recovered from the surgery and had lived for a long time after it, before he died.

6) The Shao Hao (including Nü He) People firstly developed etiquette in Neolithic China. A code of etiquette in Longshan Culture, implied by artifacts, such as Ceremonial architecture, sacrificial vessels (Eggshell black pottery and Ritual Jade) and animal bones used to practice divination, shows social stratification and formation of the initial state. Clearly, the earliest nation of Neolithic China was built in the Shandong Peninsula by the Shao Hao (including Nü He) People.

Dong Yi Culture, the Nü He People and their Large-scale Migrations During the Neolithic Age (16000-2000BCE).

At the later stage of the Pleistocene, about 18,000 years BP, sea level was about 130 meters lower than today, today’s Bohai Sea did not exist, the eastern Asia continent connected with the Japanese archipelago and southeastern China connected with today’s Taiwan. Since 18,000 years BP, temperature rose quickly and snow and ice started melting. The sea level rose to 40 meters lower than at present in about 11,500 years BP, when most parts of Bohai Sea were land, to present level in about 10,000 years BP, to two to five meters higher in about 6,000 years BP, when the Jiaolai River became the Jiaolai Strait and the Jiaodong Peninsula became the Jiaodong Island, and dropped to two to five meters lower in about 5,500 years BP, then rose again to present level in about 5,000 years BP. [4][5]

     Archaeological findings reveal that ancient Chinese people had reached today’s Shandong Peninsula and eastern seashore as early as about 16,000-14,000 years BP. This matches Shanhaijing’s records that the Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao People, who all worshipped highest Goddess Nüwa, spread out from the Pamirs Plateau to the west of the Qinghai Lake, then to other places of China. While the Shao Hao People spread out from Mount Changliu of the western Pamirs Plateau, (in where remained Changliu People worshipped Shao Hao to be their White Ancestor-god); to the Weihe River Valley, (in where the Shao Hao’s offspring lived near Mount Hua and worshipped Shao Hao to be the white-god of Mount Hua); then to the lower reach of the Yellow River and today’s Shandong Peninsula, (in where the Shao Hao lived in the Gan Mountain in today’s Taishan and Yimengshan Mountains); soon they branched out to some groups, including the Nü He People, who lived near eastern seashore in the east of today’s Shandong Peninsula and from where spread out along coastline to the north and south.

 I.  During about 16,000-14,000 years BP.

The Nü He People, who worshipped Highest Goddess Nüwa and later had phoenix totem, spread out along coastline from eastern seashore in the east of today’s Shandong Peninsula to the north and south, left their offspring in the Liaohe Plain, Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Arctic Circle, Aleutian Islands and Americas; also in the lower reach of the Changjiang River, southeastern China (including Taiwan), southeastern and southern Asia, Malaysia, Indonesia, Philippines, Oceania and Australia.

The Nü He’s offspring, who lived along coastline in those areas, regarded the Jiaodong Nü He as their mother-group and worshipped Nü He (female) as their ancestor-goddess, also worshipped Highest Goddess Nüwa and had phoenix totem.

The Nü He’s offspring were founders of earliest coastal and maritime cultures, but rising sea level continued to transgress their inhabitation areas and destroyed their early remains.

 II.  During about 14,000-8,000 years BP.

The earliest cultivated rice, discovered in Dao County of Hunan Province (about 12,000BCE), Wannian County of Jiangxi Province (about 10,000 years BP) and Yingde of Guangdong Province (about 11000-8000BCE), suggests Neolithic Chinese people went from gathering to cultivating as early as 14,000 years BP.

The Shao Hao (including Nü He) People, who were leading founders of Di Qiang and Dong Yi cultures, were the earliest people who went from gathering to cultivating. While Shanhaijing also tells that the Hou Ji and Shu Jun experimented with farming in the west of the Qinghai Lake since about 16,000-14,000 years BP, thus the Di Jun’s offspring were also the earliest people who went from gathering to cultivating. Wannian and Dao were inhabitation areas of the Di Jun’s offspring, but Yingde (near sea) was certainly an inhabitation area of the Nü He’s offspring, who lived along coastline.

Rising sea level (40 meters lower in 11,500 years BP, 20-30 meters lower in 11,000 years BP and present level in 10,000 years BP) had drowned most of the Nü He’s early inhabitation areas near sea, destroyed their early remains, also forced them to keep moving to inland regions.

 (1) In the Shandong Peninsula Around Bohai Sea

    a) The earliest archaeological human remainsof modern humans (Homo Sapiens Sapiens) in the Shandong Peninsulawere excavated in 2022 at the archaeological sites of Zhaojiaxuyao Village (about 13,200 years BP) in Linzi of Zibo, (in where the earliest pottery of ancient China was discovered); and excavated in 2004 at Bianbian cave (about 11,000-9,600 years BP) of Beitaohuaping Village in Yiyuan County of Zibo. These areas match Shanhaijing’s records of the Shao Hao People living in the Gan Mountain in today’s Taishan and Yimengshan Mountains and spread out to surrounding areas since as early as 16,000-14,000 years BP, including the Zi and Wei river valleys, Zhaojiaxuyao Village in Linzi of Zibo and Bianbian cave in Yiyuan County of Zibo.

The Records of the Grand Historian: Second Xia Benji written by Sima Qian (145-87BCE), state, “Lai-Yi grazed in the Zi River and Wei River valleys; mulberry silk was full in their basket.” The Lai People, also called Lai-Yi(1), occupied a wide area of the Zi and Wei River Valleys to the east during the Xia’s time (about 2070-1600BCE). Lai literally means wheat, suggesting the Lai’s ancestors changed their group’s name from Shao Hao to Lai as early as Longshan Culture (3200-1900BCE), when wheat was widely cultivated in today’s Shandong Peninsula. The name of Lai came from wheat.

While, the Nü He People spread and lived along coastline since 16,000-14,000 years BP and later were forced to move to inland regions by rising sea level; some of them also moved to the Zi and Wei River valleys from coastline, met the Shao Hao’s offspring and integrated into one group, still called “Shao Hao group.”

Neolithic Chinese people went from gathering to cultivating rice around 14,000 years BP and millet around 11,000 years BP, the Nü He, who lived along coastline, were the earliest people who went from gathering to cultivating, surely had developed agriculture along coastline before 11,000 years BP, however, rising sea level had destroyed those remains.

     b) Houli Culture (about 6400-5700BCE).

Archaeologists regard Houli Culture as the earliest phase of Dong Yi Culture. Houli Culture was the successor of Zhaojiaxuyao and Bianbian cave.

Houli Culture was a millet-growing culture in the Shandong Peninsula during the Neolithic Age. The original site at Houli in the Linzi District, which was excavated from 1989 to 1990, was located in the Zi River Valley in the northeast of the Taishan Mountains. Houli Culture centered in Houli of Linzi, spread out to Zouping and Zhangqiu areas, in the north and northeast of the Taishan Mountains, also to Changqing in the northwest of Tai’an and Hanting of Weifang.

During about 8,000-6,000 years BP, today’s Jiaolai River became the Jiaolai Strait and the distribution range of Houli millet-growing culture, including Zouping, Zhangqiu, Changqing, Zibo and Weifang areas in the north of the Taishan Mountains, were drown by sea water. The Shao Hao’s offspring in these areas had to live on sea (but they were poor at this), or move to mountain areas (where were unsuited for developing millet-growing culture). Even if the Shao Hao’s offspring had planted millet or other grains in tiny fields in mountain areas, the rain had washed away those vestiges. This could explain the disappearance of Houli Culture in about 5700BCE.

About 5,500 years BP, sea level was about two meters lower than today, the Shao Hao People moved back to their early inhabitation areas - the north of the Taishan Mountains.

Being developers of inland millet-growing Houli Culture, the Houli People were not seafaring men and they could not cross the Jiaolai Strait (today’s Jiaolai River) to reach the Jiaodong Peninsula, therefore, they were surely not ancestors of the Baishi (Yantai) People, who developed Baishi coastal Culture before 7,000 years BP.

 (2) Near Tianjin Around Bohai Sea.

The Nü He People spread out along coastline from the Jiaodong Peninsula to the north and south, lived along coastline and were forced to move to inland regions by rising sea level. Some of them moved to today’s Ji County (before 10,000 years BP) of Tianjin, Zhuan’nian site (10,000-9,200 years BP) of Huairou County, Beijing, Nazhuantou (10,500-9,700 years BP) of Xushui in Henan, and further west in Baoding (10,000 years BP) of Hebei and Yujiagou (lower layer) site (14,000-8,000 years BP) of Yangyuan County of Hebei. They learned how to make pottery from the Shandong People, who had invented the earliest pottery of ancient China.

(3) In the Liaohe Plain.

Some of the Nü He’s offspring moved to the Liaohe River Valley, including the Liaohe, Xilamulun and Laoha River Valleys. They were founders of Xiaohexi (7500-6200BCE) and Xinglongwa (about 6200-5200BCE) cultures.

Archaeologists have excavated more than ten sites of Xiaohexi Culture. The typical pottery was plain, cylindrical-shaped and sand inclusion. Such potteries were also excavated in Zhuan’nian site (10,000-9,200 years BP) of Huairou County, Beijing; Nanzhuangtou site (10,500-9,700 years BP) of Xushui County; Baoding of Hebei and Yujiagou (lower layer) site (14,000-8,000 years BP) of Yangyuan County of Hebei (two sand inclusion potteries were about 11,000 years BP). (Yujiagou’s upper layer was about 8,000-5,000 years BP.) The plain and sand inclusion potteries in these sites were later than Zhaojiaxuyao Village (about 13,200 years BP) in Linzi of Zibo, but earlier than Xiaohexi Culture. It suggests pottery making spread out from the Shandong Peninsula along coastline to the Liaohe Plain.

The times of Xiaohexi and Xinglongwa Culture were not far. They had some similarities but also had obvious differences. Xiaohexi pottery had more primitive shape and simple decoration technique than Xinglongwa pottery, therefore, archaeologists believe that Xiaohexi Culture was earlier than Xinglongwa Culture and Xinglongwa was Xiaohexi’s successor.

Some sites of Xiaohexi Culture lasted until 3813BCE, such as, Yushushan-Daoliban site (4780-3813BCE) in Manihan Township and Xiliang-Qianjinyingzi site (4780-3813BCE) (500 meters away from Yushushan) in Niugutu Township of Aohan Banner; they were much later than Xinglongwa Culture. However, in the Baiyinchanghan site, Xinglongwa (phase I) Culture replaced Xiaohexi Culture; in Chahai site of Fuxin, Liaoning, Xiaohexi Culture was earlier than Xinglongwa (phase II); therefore, archaeologists agree that Xinglongwa Culture was Xiaohexi’s successor.

The phoenix worship, which appeared in the Liaohe Plain, were from the Nü He’s offspring, who worshipped phoenix.

Xiaoshan site (about 5200-4500BCE) in Gaojiawopu Township of Aohan Banner has the earliest totem pattern and diorama, an painted pottery Zun (a kind of wine vessel) (about 4800BCE), which has spirit-animal patterns - deer, pig and bird (phoenix). In this site, archaeologists also excavate other four Zun(s), which have spirit-animal patterns, including spirit animals and sun (one), spirit animals and moon (two) and spirit animals and stars (one).

A pottery phoenix cup (about 5200-4500BCE), which was called “China first phoenix” by archaeologists, was excavated in 2003 in Beishan Village, Jiefangyingzi Township of Wengniute Banner. A wood bird (phoenix) hairpin (7245±165 years ago) was excavated in 1978 in Xinle Site (5300-4800BCE) of Shenyang. They were prototypes of Hongshan Culture’s jade phoenix.

On the other hand, Shanhaijing tells that the Yu Hu and Yu Jing peoples (the Huang Di’s offspring) spread out from the west to the northeastern areas until they reach the Northeast Sea. Also The Classic of the Great Wilderness: East records Fairy Ying Long (the Huang Di’s offspring) lived in the southernmost place of Mound Xiong Li Tu Qiu in the north of the eastern mountains, suggesting that after having killed the Chi You and Kua Fu People, some of the Ying Long’s offspring escaped to Mount Xiong Li Tu Qiu. The Ying Long’s offspring worshipped Ying Long to be a kind of dragon, which could control rain.

Clearly, in the areas of Xiaohexi (about 7500-6200BCE), Xinglongwa (about 6200-5200BCE) and Chahai (about 6200-5200BCE) Culture, there were also a very small percentage of the Huang Di’s offspring.

Xiaohexi Culture in western Liaoning Province was different with the area between the Xilamulun and Laoha rivers; also, Chahai and Xinglongwa cultures were at the same period, had similarities, but also had major differences, suggesting their ruling peoples were from different groups of people – the Nü He’s offspring and Huang Di’s offspring.

Shanhaijing tells that the earliest dragon worship came from the Huang Di People. Archaeologists have excavated earliest dragon objects of ancient China in the Liaohe Plain, suggesting some people in the Liaohe Plain were the Huang Di’s offspring.

Yangjiawa Site (7000-6500BCE) in Tashan Township of Huludao, Liaoning, has excavated two earliest piled-up soil dragons. 

Chahai site in Shala Township, Fuxin of Liaoning has excavated a dragon shape stone pile (about 6000BCE) and two potsherds (brown and sand inclusion) with rilievo incised dragon. 

Xinglonggou site (about 6200-5200BCE) in Xinglongwa Village, Baoguotu Township (today’s Xinglongwa Township) of Aohan Banner, has excavated a stone and potsherd pile dragon; stones and potsherds had been laid out in a “S” shape, a pig head was put in the head position, suggesting the earliest pig-dragon totem. It was the prototype of Hongshan Culture’s jade pig-dragon.

(4) In the lower reach of the Changjiang River

In the Kuahuqiao site (about 6000-5000BCE) in Xiaoshan of Zhejiang in the south of the lower reach of the Changjiang River, the Nü He’s offspring developed rice-growing agriculture.

Kuahuqiao Culture has six China and world records, including the world’s earliest dugout canoe; world’s earliest lacquer bow, China earliest pottery pot for cooking medicinal herbs; China earliest slow-wheel pottery techniques; China earliest horizontal rod set weaving loom (Juzhiji loom); China earliest pottery Zeng (an ancient earthen utensil for steaming rice). Its straw braided mat and cultivated rice were the earliest in the lower reach of the Changjiang River; Its painted pottery and domestic pig were the earliest in the south of the Changjiang River.

Historians commonly agree that bow and arrow were invented in the Shandong Peninsula, thus Kuahuqiao’s world earliest lacquer bow learned or came from the Shandong Peninsula. Kuahuqiao’s painted pottery has similarities with the Shandong Peninsula. We can say that the Kuahuqiao Nü He had connections with the Shandong Nü He People and learned from them.

(5) In southeastern China

Cultivated rice has been discovered in Yingde of Guangdong (11000-8000BCE), where was near sea. Yingde of Guangdong and Baozitou (10,000 years BP) of Nanning in Guangxi were inhabitation areas of the Nü He’s offspring, who lived near sea.

In Conclusion, the Xinglongwa’s phoenix worship came from the Jiaodong Nü He; the Xiaohexi, Xinglongwa and Kuahuqiao cultures and their pottery techniques learned from the Shandong Peninsula. It suggests that the Jiaodong Nü He People, who worshipped phoenix, had connections with them, often send peoples to teach them advanced sciences and technologies.

III. During about 8,000-7,000 years BP.

(1) The Jiaodong Nü He People were founders of Baishi Coastal Culture (before 7,000 years BP) in the Jiaodong Peninsula.

During about 8,000-6,000 years BP, sea level rose to 2-5 meters higher, the Jiaolai River became the Jiaolai Strait and the Jiaodong Peninsula became the Jiaodong Island.

Archaeologists confirm that Baishi Culture (before 7,000 years BP), which was named after Baishi Village of Yantai, where the first site containing distinctive cultural artifacts was found in 2006, was a kind of coastal culture in the Jiaodong Peninsula and had influences to the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas. [6]

Baishi Culture was more developed than Banpo Di Qiang Culture (about 6800-6300 years BP) in Xi’an.

Baishi coastal Culture had its own sources - earliest coastal and maritime cultures. The Jiaodong Nü He, who lived along coastline, developed Baishi coastal Culture before 7,000 years BP and surely also developed agriculture before 11,000 years BP, but their remains were drowned by sea water during sea level rising. However, Baishi of Yantai site, whose altitude is 23 meters today, was the rare survivor.

(2) The Jiaodong Nü He (and their tributary group Xi He) People were founders of Beixin Inland Culture (about 5300-4100BCE) in the southwestern Taishan and Yimengshan Mountains.

Archaeologists regard Beixin Culture, a millet-growing culture in the Shandong Peninsula, as Houli’s successor. The original site at Beixin in Tengzhou of Shandong Province was excavated from 1978 to 1979. It exists in today’s Tengzhou, Qufu areas (in the southwestern Taishan and Yimengshan Mountains) and spreads out to the southern and northern Taishan and Yimengshan Mountains, including today’s Yanzhou, Tai’an, Pingyin, Changqing, Jinan, Zhangqiu, Zouping, Wenshang, Zhangdian, Qingzhou, Juxian, Linshu and Lanlin. It also spreads out to today’s Xuzhou and Shuyang of Jiangsu, Suixi County of Anhui and Lianyungang.

The Jiaodong Nü He, who had suffered a lot from sea level rising history, were extremely concerned about sea level keeping rising to drown the whole Jiaodong Peninsula. Therefore, the Jiaodong Nü He ordered some of them, re-named “Chang Xi” (with female as leader) to move to the western Kunlun Mountains near the Pamirs Plateau; some Chang Xi women found the Di Jun men to procreate and set up twelve groups of the Yue (moon) People; Concurrently, ordered some of them, re-named “Xi He” (with female as leader) to move to the southwestern Taishan and Yimengshan Mountains; 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. The Ri People later spread out to surrounding areas, including eastern Henan (including Shangqiu), northern Anhui and Jiangsu.

The Xi He, Chang Xi, Ri (sun) and Yue (moon) People remained tradition of matriarchal clan society, knew only mother not father and had female as leader, thus were tributary groups of the Jiaodong Nü He.

The Xi He People lived in the southwestern Taishan and Yimengshan Mountains, in where Beixin Culture was developed, suggesting the Xi He People were founders of Beixin Culture.

Archaeologists agree Beixin inland and Baishi coastal Culture were in the same period and had significant similarities, suggesting that the Beixin (Xi He) People and Baishi (Nü He) People had interflow and cooperation. Such interflow was because the Xi He, who came from the Jiaodong Nü He, were invariable tributary group of the Jiaodong Nü He and kept close connections with each other. The Xi He People learned from Baishi coastal Culture (around 7,000 years BP), the Jiaodong Nü He’s early agriculture and Houli inland Culture (about 6400-5700BCE), and developed Beixin Culture (about 5300-4100BCE). Therefore, the Jiaodong Nü He and Xi He were co-founders of Beixin Culture.

Archaeologists agree Beixin Culture and Baishi coastal Culture had similarities but also had major differences. The differences tell that Baishi coastal Culture had its own sources - earliest coastal and maritime cultures along coastline in the Jiaodong Peninsula, which had been drowned by sea water during sea level rising.

(3) The Jiaodong Nü He sent peoples to their tributary groups and taught them Baishi and Beixin Cultures.

1. a) The Ri (sun) People.

Archaeological discoveries have proven Beixin Culture spread out from the Shandong Peninsula to today’s Xuzhou and Shuyang of Jiangsu, Suixi County of Anhui and eastern Henan (including Shangqiu). This suggests that the Jiaodong Nü He sent peoples to their tributary groups - Ri People, who had spread out from the four lakes to those areas, and taught them advanced Beixin Culture.

1. b) Along coastline in Jiangsu.

Archaeological discoveries have proven Beixin Culture spread out from the Shandong Peninsula along coastline to Jiangsu, including Lianyungang, where were inhabitation areas of the Nü He’s offspring. This suggests that the Jiaodong Nü He sent peoples to their tributary groups along coastline in Jiangsu and taught them advanced Beixin Culture.

1. c) In the lower reach of the Changjiang River.

The Jiaodong Nü He sent peoples to their tributary groups in the lower reach of the Changjiang River, taught them advanced Baishi Coastal and Beixin Inland Culture, and helped them to develop rice-growing cultures - Hemudu Culture (about 5000-3300BCE) in Yuyao of Zhejiang and Majiabang Culture (about 5000-4000BCE) in Jiaxing of Zhejiang. 

d) In southeastern China (including Taiwan), southeastern and southern Asia, Malaysia, Indonesia, Philippinesand Oceania.

The Jiaodong Nü He also sent peoples, who brought Baishi Coastal and Beixin Inland Culture, to move along coastline to the south to southeastern China (including Taiwan), southeastern and southern Asia, Malaysia, Indonesia, Philippines and Oceania. The Nü He’s offspring, who lived along coastline in those areas, were the Jiaodong Nü He’ tributary groups.

 e) In the Liaohe Plain.

The Jiaodong Nü He sent peoples, who brought Baishi Coastal and Beixin Inland Culture, to move along coastline to the north to the Liaohe Plain, taught their tributary groups (the Nü He’s offspring) new advanced cultures, and helped them to develop Xiaohexi’s (7500-6200BCE) and Xinglongwa’s (6200-5200BCE) successor, Zhaobaogou Culture (about 5200-4500BCE), a millet-growing culture.

Xiaoshan site in Gaojiawopu Township of Aohan Banner has excavated the earliest phoenix totem pattern and diorama. The Liaohe Plain’s phoenix worship came from the Jiaodong Nü He.

 f) In theLiaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Arctic Circle, Aleutian Islands and Americas.

Archaeological discoveries have proven that Baishi coastal Culture had deep influences in the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Arctic Circle, Aleutian Islands and Americas. This suggests that the Jiaodong Nü He sent peoples, who brought Baishi Coastal and Beixin Inland Culture, to move along coastline to those areas and taught the Jiaodong Nü He’s tributary groups, new advanced cultures.

 IV.  During Dawenkou Culture (about 4100-2600BCE).

Archaeologists regard Dawenkou Culture, whose main food was millet, as Beixin’s and Baishi’s successor. Modern archaeologists confirm that Dawenkou Culture began in the eastern and western Shandong at the same time. Dawenkou Culture exists primarily in the Shandong Peninsula, but also appears in northern Anhui, eastern Henan and Jiangsu provinces.

The typical site at Dawenkou, which was excavated in 1959, 1974 and 1978, is located in Tai’an, where was an inhabitation area of the Xi He People. Thus, the Xi He People were founders of Dawenkou Culture in the western Shandong Peninsula.

The Xi He were invariable tributary group to the Jiaodong Nü He, kept close connections with the Nü He and learned from each other, therefore, the Jiaodong Nü He and their tributary group, Xi He, were co-founders of Dawenkou Culture in the Shandong Peninsula.

After having developed Dawenkou Culture in the Shandong Peninsula, the Jiaodong Nü He sent peoples to their tributary groups and taught them Dawenkou Culture.

(1) The Ri People.

Archaeological discoveries confirm that Dawenkou Culture spread out from the Shandong Peninsula to eastern Henan (including Shangqiu), northern Anhui and Jiangsu, where were inhabitation areas of the Ri (sun) People, and turned these regions into outposts of Dawenkou Culture.

(2) Along coastline in Jiangsu.

Archaeological discoveries confirm that Dawenkou Culture spread out from the Shandong Peninsula along coastline to the south to Jiangsu, then to the lower reach of the Changjiang River and its south areas, and turned these regions into outposts of Dawenkou Culture.

The coastal regions of Jiangsu, including Lianyungang, were inhabitation areas of the Nü He’s offspring, who were tributary groups of the Jiaodong Nü He.

(3) In the lower reach of the Changjiang River.

During 8,000-6,000 years BP, sea level rose to about 2-5 meters higher than present level; the estuary of the Changjiang River were drowned by sea water; the Taihu Lake areas became coastal region and became inhabitation areas of the Nü He’s offspring.

Many historians agree that Liangzhu Culture (3300-2300BCE), which was included in The World Heritage List in 2019, should be called an “initial state.” [7]

Many painted-potteries and a large numbers of black potteries, discovered in Liangzhu Culture (about 3300-2300BCE) near Taihu of Zhejiang, suggest they had been deeply influenced by Shandong Dawenkou Culture. 

Liangzhu Culture was a kind of Marsh culture, coinciding with the Ri (sun) People living near the biggest water of Nanyang, Dushan, Zhaoyang and Weishan lakes. 

Archaeologists and historians agree that the Jade Human Face in Liangzhu Culture was the Liangzhu People’s top worship: Sun-goddess worship. Sun-goddess in ancient China was Nü He (and Xi He). These hint us that the Liangzhu People were the Nü He’s offspring and tributary group.

The Jiaodong Nü He sent peoples, who brought Dawenkou Culture, to move along coastline to the lower reach of the Changjiang River, teach their tributary groups (the Nü He’s offspring) Dawenkou Culture, and help them to develop Hemudu’s (5000-3300BCE) and Majiabang’s (5000-4000BCE) successors, Songze Culture (about 3800-2900BCE) Qingpu District of Shanghai and Liangzhu Culture (about 3300-2300BCE) near Taihu.

(4) In southeastern China (including Taiwan), southeastern and southern Asia, Malaysia, Indonesia, Philippines, Oceania and Australia.

Archaeological discoveries confirm that Dawenkou Culture spread out from the Shandong Peninsula along coastline to the south to the lower reach of the Changjiang River, then to southeastern China (including Taiwan and inhabitation areas of Dabenkeng Culture), southeastern and southern Asia, Malaysia, Indonesia, Philippines, Oceania and Australia, and turned these regions into outposts of Dawenkou Culture.

 Dabenkeng Culture (about 4000-3000BCE) appeared in southeastern China and 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.

The Jiaodong Nü He sent peoples, who brought Dawenkou Culture, to move along coastline to those areas, teach their tributary groups (the Nü He’s offspring) Dawenkou Culture, and help them to develop Dabenkeng Culture.

(5) In the Liaohe Plain.

Archaeological discoveries confirm that Dawenkou Culture spread out from the Shandong Peninsula to the Liaohe Plain and inhabitation areas of Hongshan Culture (4000-3000BCE) (in an area stretching from the Liaohe Plain to Inner Mongolia), and turned these regions into outposts of Dawenkou Culture.

The Jiaodong Nü He sent peoples, who brought Dawenkou Culture, to move along coastline to the Liaohe Plain, teach their tributary groups (the Nü He’s offspring) Dawenkou Culture, and help them to develop Zhaobaogou (5200-4500BCE)’s successor, Hongshan Culture, a millet-growing culture.

The Jiaodong Nü He Queens, who allowed the Xi He and Chang Xi women to find the Di Jun men to procreate and set up the Ri (sun) and Yue (moon) People, also allowed the Nü He’s offspring in China, the Arctic Circle, Americas and Oceania to find the Huang Di, Di Jun or Zhuan Xu men to procreate. 

Due to some of the Huang Di’s offspring in the Liaohe Plain having paternal kinship with some of the Nü He’s offspring, they were able to learn Hongshan Culture from the Nü He’s offspring. Therefore, Hongshan Culture spread out from the Liaohe Plain to Inner Mongolia, in where the Huang Di’s offspring lived.

Phoenix worship (from the Jiaodong Nü He) and dragon worship (from the Huang Di’s offspring) were two top worships in Hongshan Culture. A jade pig dragon and a jade phoenix (about 3000BCE) were excavated in 2003 in Niuheliang Site, Lingyuan of Liaoning.

(6) In the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas.

Archaeological discoveries confirm that Dawenkou Culture spread out from the Shandong Peninsula along coastline to the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas, and turned these regions into outposts of Dawenkou Culture. 

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. A great number of human-face petroglyphs, totally about 5,000-6,000 pieces, have been discovered in eastern Asia, mainly China. A few have been found in South Korea and the Heilongjiang River Valley in eastern Russia. Similar human-face petroglyphs also appeared numerously in the West Coast of North America, from Alaska down the west coast of Canada, through American states to northern California. There are more than 230 archaeological sites with more than 5,000 examples of human-face petroglyphs in these areas. American scholars have divided American petroglyphs into nine distribution areas. The area of human-face petroglyphs is named The Northwest Coastal Petroglyphs.

Song was looking at those human-face petroglyphs, which were estimated to have been created some 5,000 to 7,000 years ago. That places contact or ancient Asian presence in North America long before John A. Ruskamp’s proposed Shang Dynasty contact some 3,000 years ago, but long after the Bering Land Bridge had disappeared.

“Many of these east Asian human-face petroglyphs have close counterparts with rock art figures in the Pacific Northwest of North America from Kodiak Island (in Alaska) to the Columbia River (in southern British Columbia and the northern United States). …The Northwest Coast group (of petroglyphs) is seen as a distinct group by all scholars.” [8]

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.

The common view of the migration route was that it came via the Bering Strait. However, another theory suggests that the Shandong people moved along coastline (also by boat) to the north to the Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kuril Islands, Kamchatka Peninsula, Aleutian Islands and Americas. Rising sea level and volcanic eruptions in the Aleutian Islands had destroyed most archaeological remains.

Archaeological discoveries suggest that the Jiaodong Nü He sent peoples to move along coastline to those areas, teach their tributary groups (the Nü He’s offspring) Shandong Dawenkou Culture, and turn those areas into outposts of Dawenkou Culture.

Please go to (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

Soleilmavis presented this paper at E-Leader Conference held by CASA (Chinese American Scholars Association) and Topica Education Group Vietnam in Jan 2020.

Abstract:

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. They were names of groups instead of individuals. These groups first lived in the Pamirs Plateau, soon gathered in the north of the Tibetan Plateau and west of the Qinghai Lake and learned from each other advanced sciences and technologies, later spread out to other places of China and built their unique ancient cultures during the Neolithic Age.

Keywords: Shanhaijing; Neolithic China, Yan Di, Huang Di, Zhuan Xu, Di Jun, Shao Hao, the Great Yu, Erlitou, Ancient Chinese Civilization

Introduction

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. They were names of groups instead of individuals. These groups first lived in the Pamirs Plateau, soon gathered in the north of the Tibetan Plateau and west of the Qinghai Lake and learned from each other advanced sciences and technologies, later spread out to other places of China and built their unique ancient cultures during the Neolithic Age.

The Yan Di’s offspring spread out to the west of the Taklamakan Desert; The Huang Di’s offspring spread out to the north of the Chishui River, Tianshan Mountains and further northern and northeastern areas; The Di Jun’s and Shao Hao’s offspring spread out to the middle and lower reaches of the Yellow River, where the Di Jun’s offspring lived in the west of the Shao Hao’s territories, which were near sea or in the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

Ancient Chinese Civilizations

Archaeologists and historians commonly agree that Neolithic China had two main ancient cultural systems: the Yellow River Valley and Changjiang River Valley Cultural Systems. Starting from the lower reaches areas of the Yellow and Changjiang rivers, these cultures spread to surrounding areas.

The Yellow River Valley Cultural System, which included Di Qiang and Dong Yi cultures, was established on millet cultivation in the early and middle stages of the Neolithic Age and divided from wheat cultivation in the Shandong Peninsula and eastern Henan Province and millet cultivation in other areas, during the period of Longshan Culture (about 3200-1900BCE).

Most small regional cultures of ancient China had faded by the end of Neolithic Age, including the Changjiang River Valley Cultural System. However, the Yellow River Valley Culture became the mainstay of ancient Chinese civilization and developed to a much higher level.

Di Qiang Culture

Di Qiang Neolithic Culture contained seven phases:

Laoguantai Culture (about 6000-5000BCE) existed in the Weihe River Valley, or Guanzhong Plain, in Shaanxi and Gansu provinces. Laoguantai people lived predominantly by primitive agriculture, mainly planting millet.

Qin’an Dadiwan First Culture (about 6200-3000BCE) included pre-Yangshao Culture, Yangshao Culture and Changshan Under-layer Culture. Dating from at least 6000BCE, Qin’an First Culture is the earliest Neolithic culture so far discovered in archaeological digs in the northwestern China. In a site of Dadiwan First Culture in Tianshui of Gansu in the west of the Guanzhong Plain, from around 6200BCE, archaeologists found the earliest cultivated millet.

Yangshao Culture (about 5000-3000BCE), also called Painted-Pottery Culture, existed in the middle reach of the Yellow River. Centered in Huashan, it reached east to eastern Henan Province, west to Gansu and Qinghai provinces, north to the Hetao area, the Great Band of Yellow River and the Great Wall near Inner Mongolia, and south to the Jianghan Plain. Its core areas were Guanzhong and northern Shaanxi Province. Like Laoguantai Culture, it was based predominantly on primitive agriculture, mainly the planting of millet.

Cishan-peiligang Culture (about 6200-4600BCE) existed in modern-day Henan Province and southern Hebei Province. Yangshao Culture later developed from this culture. The people subsisted on agriculture and livestock husbandry, planting millet and raising pigs.

Majiayao Culture (about 3000-2000BCE) was distributed throughout central and southern Gansu Province, centered in the Loess Plateau of western Gansu Province and spreading east to the upper reaches of the Weihe River, west to the Hexi (Gansu) Corridor and northeastern Qinghai Province, north to the southern Ningxia autonomous region and south Sichuan Province. From Majiayao Culture came the earliest Chinese bronzes and early writing characters, which evolved from Yangshao Culture’s written language. Maijayao people planted millet and raised pigs, dogs and goats.

Qijia Culture (about 2000-1000BCE) is also known as Early Bronze Culture. Its inhabitation areas were essentially coincident with Majiayao Culture. It had roots not only in Majiayao Culture, but also influences from cultures in the east of Longshan and the central Shaanxi Plain. Qijia Culture exhibited advanced pottery making. Copper-smelting had also appeared and Qijia people made small red bronzewares, such as knives, awls, mirrors and finger rings. The economy was based on planting millet and raising pigs, dogs, goats, cows and horses. Qijia Culture had a patriarchal clan society featuring monogamous families and polygamy. Class polarization had emerged.

Siwa Culture (about 1400-700BCE) existed mainly in the east of Lanzhou in Gansu Province and the Qianshui River and Jingshui River valleys in Shaanxi Province. Siwa settlements were of significant size and held a mixture of citizens and slaves. The Siwa people produced pottery with distinctive saddle-shaped mouths and bronzeware including dagger-axes, spears, arrowheads, knives and bells.

Dong Yi Culture

Dong Yi Culture was the most advanced culture in Neolithic China and built by the Neolithic Shao Hao People, who lived in the Shandong Peninsula. First located in the Shandong Peninsula, its influence later spread to the lower reaches of the Yellow and Huai rivers. Dawenkou Dong Yi Culture spread out to the lower reach of the Changjiang River and even the southeastern China. Dong Yi Culture had greatly impacted Di Qiang Culture since the earliest time. Longshan Dong Yi Culture spread out to the inhabitation areas of Cishan-peiligang and Yangshao Di Qiang cultures and turned these regions into outposts of Dong Yi Culture.

Dong Yi Neolithic Culture contained five evolutionary phases:

Houli Culture (about 6400-5700BCE) was a millet-growing culture in the Shandong Peninsula during the Neolithic Age. The original site at Houli in the Linzi District of Shandong, was excavated from 1989 to 1990.

Beixin Culture (about 5300-4100BCE) was a millet-growing Neolithic culture in the Shandong Peninsula, existing in the southern and northern Taishan and Yimengshan Mountains in the west of the Jiaolai River, including today’s Yanzhou, Qufu, Tai’an, Pingyin, Changqing, Jinan, Zhangqiu, Zouping, Wenshang, Zhangdian, Qingzhou, Juxian, Linshu, Lanlin and Tengzhou. It also spread out to today’s Xuzhou and Lianyungang. The original site at Beixin, in Tengzhou of Shandong Province, was excavated from 1978 to 1979.

Dawenkou Culture (about 4100-2600BCE) existed primarily in the Shandong Peninsula, but also appeared in Anhui, Henan and Jiangsu provinces. The typical site at Dawenkou, located in Tai’an of Shandong Province, was excavated in 1959, 1974 and 1978. As with Beixin and Houli cultures, the main food was millet.

Yueshi Culture (about 2000-1600BCE) appeared in the same areas as Longshan Culture. The original site at Yueshi, in Pingdu of Shandong Province, was excavated in 1959.

Longshan Culture (about 3200-1900BCE) 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.

Wheat was widely cultivated in the Shandong Peninsula and eastern Henan during Longshan Culture. An implied code of etiquette in Longshan Culture shows social stratification and formation of the nation.

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 the ancient boundaries of China.

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 the disappearance of high-quality black pottery from ritual burials.

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, Miaodigou Second Culture, Henan Longshan Culture and Shaanxi Longshan Culture. Only the Shandong Longshan Culture came purely from Yueshi (Dong Yi) Culture; the three other Longshan cultures were rooted in Di Qiang Culture, but deeply influenced by Dong Yi Culture, which had also influenced Di Qiang Culture earlier in the Neolithic age.

Shandong Longshan Culture (also called representative Longshan Culture, about 2500-2000BCE), 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.

Miaodigou Second Culture (about 2900-2800BCE) was mainly distributed throughout western Henan Province and came from Yangshao Culture.

Henan Longshan Culture (about 2600-2000BCE) was mainly distributed in western, northern and eastern Henan Province and came from Miaodigou Second Culture.

Shaanxi Longshan Culture (about 2300-2000BCE) was mainly distributed in the Jinghe and Weihe River Valley in Shaanxi Province.

Dong Yi Culture was the Most Advanced Culture in Neolithic China.

1) The writing system of Dong Yi Culture is one of the oldest in Neolithic China. It was an important source of the Shang oracle bone script. Some of the characters continued to be used in modern Chinese writing, such as: [1]

The Changle Bone Inscriptions, found in Changle, Qingzhou, Shouguang, Huantai, Linzi and Zouping in Shandong Province, belonged to Longshan Culture and are regarded as recording characters used 1,000 years earlier than Shang oracle bone script. [2]

2) The Shao Hao People were the inventors of arrows in China. Zuozhuan has the similar records as Shuowen Jiezi: Shibu, saying, “In ancient times, Yi Mu started making the bow and arrow.” Liji: Sheyi says, “Hui made the bow and Yi Mu made the arrow.”

3) The Shao Hao People had great skill in making pottery. Longshan Culture’s eggshell black pottery is regarded as one of the best ancient Chinese pottery.

4) The Shao Hao People were the earliest users of copper and iron in Neolithic China.

5) The earliest human brain operation in Neolithic China was believed to be conducted about 5,000 years ago in Guangrao of Shandong. In an archaeological site of Dawenkou Culture in Fujia, Guangrao of Shandong, an adult male skull was discovered. A hole on the skull with very neat edges was believed by scientists to have been created by a craniotomy. The man recovered from the surgery and had lived for a long time after it, before he died.

6) The Shao Hao People firstly developed etiquette in Neolithic China. A code of etiquette in Longshan Culture, implied by artifacts, such as Ceremonial architecture, sacrificial vessels (Eggshell black pottery and Ritual Jade) and animal bones used to practice divination, shows social stratification and formation of the Shao Hao nation. Clearly, the earliest nation of Neolithic China was built in the Shandong Peninsula by the Shao Hao People.

The Changjiang River Valley Cultural System included:

(1) The rice-growing cultures in the lower reach of the Changjiang River, such as:

Hemudu Culture (about 5000-3300BCE) in Yuyao of Zhejiang; Majiabang Culture (about 5000-4000BCE) in Jiaxing of Zhejiang and its successors, Songze Culture (about 3800-2900BCE) in Qingpu District of Shanghai, and Liangzhu Culture (about 5300-4200BCE) near Taihu of Zhejiang.

Their main cultivated food was rice. Many painted-potteries and also a large numbers of black potteries, discovered in these sites, suggests they had been influenced by Dawenkou Culture, which had spread out from the Shandong Peninsula to the eastern Anhui, Henan and Jiangsu.

2) The rice-growing cultures in the middle reach of the Changjiang River, such as:

Pengtoushan Culture (about 8200-7800BCE) in Li County of Hunan, Daxi Culture (about 4400-3300BCE) in Wushan County of Chongqing and Qujialing (about 2550-2195BCE) in Jingshan County of Hubei.

Their main cultivated food was rice. Potteries discovered in Pengtoushan are only red brown painted-pottery and in Daxi are mainly red painted-pottery, but in Qujialing are mainly black and grey pottery. Patterns of painted-potteries in Daxi show clear connection with Miaodigou type of Yangshao Culture, suggesting that Yangshao Culture had deeply influenced Daxi Culture. Black potteries discovered in Qujialing have some similarities with Longshan Culture, suggesting that Longshan Culture had deeply influenced Qujialing Culture and its successors.

Other Cultural Systems included:

1. The millet-growing cultures in the southeastern Da Xing’an Ling Mountains, include:

Xiaohexi Culture (about 6500BCE) in Aohan Banner; Xinglongwa Culture (about 6200-5400BCE) in Xinglongwa Village of Baoguotu Township in Aohan Banner of Inner Mongolia Autonomous Region and its successors, Zhaojiagou Culture (about 5200-4400BCE) in Aohan Banner and Hongshan Culture (about 4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning. Their main cultivated food was millet.

Xinglongwa sites discover the earliest jade objects and a stone pile with dragon shape. Clay figurines, including figurines of pregnant women, are found throughout Hongshan sites. Hongshan burial artifacts include small copper rings and some of the earliest known examples of jade working, especially its jade pig dragons and embryo dragons. The dragon shape stone pile in Xinglongwa and jade dragons in Hongshan suggest the earliest dragon worship in ancient China.

2. Dalongtan Culture(about 4500BCE）situated at Long’an County of Guangxi Province. Main cultivated food was rice.
3. Dabenkeng Culture (about 4000-3000BCE) appeared in northern Taiwan and spread around the coast of the island, as well as the Penghu islands to the west. The rope figure potteries found in Dabenkeng are similar with Hemudu, Majiabang and Liangzhu. German archaeologist Robert Heine Geldern thought that Dabenkeng Culture also spread from Taiwan to Philippines and Polynesia.
4. Sanxingdui Culture(about 12000-3000BCE)

The site of Sanxingdui is located in the city of Guanghan, 40km from Chengdu, Sichuan Province. Archaeologists have discovered remains of human activity in Sanxingdui about 12,000 years BP. The archaeological site of Sanxingdui contains remains of Bronze Age culture. The culture of the Sanxingdui site is thought to be divided into several phases. The Sanxingdui Culture (about 5,000-3,000 years BP), which corresponds to periods II-III of the site, was an obscure civilization in southern China. This culture was contemporaneous with the Shang Dynasty. However, they developed a different method of bronze-making from the Shang. The first phase, which corresponds to Period I of the site, belongs to the Baodun and in the final phase (period IV) the culture merged with the Ba and Chu cultures. The culture was a strong central theocracy with trade links that brought bronze from Yin and ivory from Southeast Asia.

The most obvious difference, between Sanxingdui and the Chinese Bronze Age cultures of Henan, is the presence at Sanxingdui of a figural bronze tradition – statues, heads, and faces - without precedent elsewhere in China. The Sanxingdui Culture ended, possibly either as a result of natural disasters (evidence of massive flooding has been found), or invasion by a different culture.

Archaeologists have discovered the archaeological sites of jinsha near Chengdu, 50 kilometers to Sanxingdui. The cultural relics of Jinsha Culture (about 1250-650BCE) share similarities with Sanxingdui, but some of Jinsha’s relics share similarities with Liangzhu Culture (5300-4200BCE) in the lower reach of the Changjiang River. Historians believe that the Jinsha People came from Sanxingdui, but had influenced by the Changjiang River Valley cultures.

Shanhaijing, the Classic of Mountains and Seas

Shanhaijing, or Classic of Mountains and Seas, is a classic Chinese text compiling early geography and myth. Some people believe it is the first geography and history book in China. It is largely a fabulous geographical and cultural account of pre-Qin China as well as a collection of Chinese mythology. The book is about 31,000 words long and is divided into eighteen sections. It describes, among other things, over 550 mountains and 300 rivers. Versions of the text have existed since the fourth century BCE, but the present form was not reached until the early Han Dynasty (202BCE-220CE), a few centuries later.

It is also commonly accepted that Shanhaijing is a compilation of four original books:

1): Wu Zang Shan Jing, or Classic of the Five Hidden Mountains, passed from mouth to mouth during the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, passed from mouth to mouth during the period of the Xia’s time (about 2070-1600BCE);

3): Da Huang Si Jing, or Four Classic of the Great Wilderness, written during the Shang Dynasty (about 1600-1046BCE); and

4): Hai Nei Wu Jing, or Five Classic of Regions Within the Seas, written during the Zhou Dynasty (about 1046-256BCE).

The first known editor of Shanhaijing was Liu Xiang (77-6BCE) in the Han Dynasty, who was particularly well-known for his bibliographic work in cataloging and editing the extensive imperial library. [3] Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work. [4]

Where was the Great Wilderness recorded in Shanhaijing? 

According to Shanhaijing, the Great Wilderness was a large tract of savage land that unfit for human habitation and was in the south of the Mobile Desert, today’s Taklamakan Desert. Clearly, it included today’s Tibetan Plateau, west areas of the Sichuan Basin and western Yungui Plateau. Shanhaijing also mentioned “east wilderness” and “other wilderness,” which were not today’s Tibetan Plateau, but other savage lands that unfit for human habitation.

In Shanhaijing, the He (literally means river and hereinafter written as Yellow River) refers specificly to the Yellow River, which rises in the northern Bayankala Mountains, which are located in the northeastern Tibetan Plateau, and the Jiang (hereinafter written as Changjiang River) refers specificly to the Changjiang River, which rises in the southern Bayankala Mountains.

Shanhaijing uses Shui (literally means water) to name other rivers and waters.

Shanhaijing uses Hai (literally means sea) to name sea and saltwater lake and uses Ze, Chi and Yuan to name freshwater pool and lake.

The Mobile Desert in Shanhaijing refers to today’s Taklamakan Desert, the Asia’s biggest and world’s second biggest mobile desert, while the Rub Al Khal Desert in the Arabian Peninsula is the world’s biggest desert.

 The Chishui River in Shanhaijing was located in the east of the Mobile Desert, today’s Taklamakan Desert, and the west of the Northwest Sea.

The Northwest Sea is today’s Qinghai Lake. The Qinghai Lake, also called Kokonor Lake, is a saltwater lake and used to be very big, but it had reduced to 1,000 kilometers in perimeter in the North Wei Dynasty (386-557CE) and kept reducing to 400 kilometers in perimeter in the Tang Dynasty (618-907CE) and 360 kilometers in perimeter today.

The areas to the west of today’s Dunhuang have been called the Western Regions of China since the Han Dynasty (202BCE-220CE).

Where was Mount Buzhou?

The Classic of the Mountains: West records, “Mount Buzhou was located in the northwest of Mount Chang Sha, 370 li away. Mount Zhu Bi was to the north and Mount Yue Chong was next to it; Lake Ao Ze lay to the east. From Mount Buzhou 420 li to the northwest was Mount Mi, where Huang Di lived in and ate jade ointment; another 420 li to the northwest was Mount Zhong; another 480 li to the northwest was Mount Tai Qi; another 320 li to the west was Mount Huai Jiang; another 400 li to the southwest was Kun Lun Mound, (which is not today’s Kunlun Mountain); another 370 li to the west was Mount Le You; another 400 li to the west was the desert. From Mount Le You 350 li to the northwest was Mount Yu, where the Western Queen Mother lived in; another 480 li to the west was Xuan Yuan Mound; another 300 li to the west was Mount Ji Shi; another 200 li to the west was Mount Chang Liu (hereinafter written as Changliu), where Shao Hao was respected as the White King or White Ancestor-god.”

The Classic of the Great Wilderness: West records, “Mount Buzhou was located in the region beyond the Northwest Sea (today’s Qinghai Lake), the border of the Great Wilderness.”

Wang Yi, a scholar of the Eastern Han Dynasty (25-220CE), thought Mount Buzhou was located in the northwest of the Kunlun Mountains.

Many current scholars believe that Mount Buzhou was located in the eastern Pamirs Plateau, to the west of the Kunlun Mountains, but the specific location is not confirmed.

 Shanhaijing’s records of Neolithic Chinese People

Five Biggest Groups of Neolithic Chinese People had Lived in the Pamirs Plateau before They Moved to other Places of China.

The Classic of the Mountains: West records that Huang Di (Yellow King) lived in Mount Mi. The word “Huang (yellow)” suggests that Huang Di had a clear Mongoloid racial characteristic - yellow skin. It also records that Shao Hao was respected as Bai Di, “White King” or “White Ancestor-god,” by people in Mount Changliu. The word “Bai (white)” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin. The fact that the Chang Liu People regarded Shao Hao as their “White King” or “White Ancestor-god” indicates that the Chang Liu People were offspring of the Shao Hao. Mount Mi and Changliu were located in today’s Pamirs Plateau. Today, we shall comprehend that Huang Di refers to Huang Di’s group due to they living in the matriarchal clan society before 8,000 years BP, so did Yan Di, Shao Hao, Zhuan Xu and Di Jun.

The Classic of the Great Wilderness: East tells that Shu Shi, Zhuan Xu’s son, lived near Mount Buzhou, also The Classic of the Great Wilderness: West says, “The Yu People (Di Jun’s offspring) fought with the Gong Gong People (Zhuan Xu’s offspring) in the Guo Mountain near Mount Buzhou,” suggesting Zhuan Xu’s group lived near Mount Buzhou in the Pamirs.

Shanhaijing does not give information about Di Jun living in the Pamirs Plateau, but records some groups of the Di Jun’s offspring living in the Pamirs Plateau or northwestern Tibetan Plateau, including King Shun’s group who lived near the “Chong Yuan Lake” in the northwestern Tibetan Plateau, the Yu People who lived near Mount Buzhou, and the Hou Ji and Tai Xi People who lived near the Ji Lake in the west of Mount Huai Jiang near Mount Buzhou. Clearly, Di Jun’s group used to live near Mount Buzhou, their offspring moved to the northern Tibetan Plateau and had a lot of wars with Zhuan Xu’s offspring.

Shanhaijing does not contain any detail of Yan Di living in the Pamirs Plateau, but clearly records that Ling Jia, Yan Di’s great-grandson, and Hu Ren, Yan Di’s great-great-grandson, lived in the west of the Taklamakan Desert. Drawing inferences about other cases from Huang Di, Shao Hao, Zhuan Xu and Di Jun, we can say that Yan Di’s group used to live near the Pamirs Plateau, later their offspring moved to the west of the Taklamakan Desert.

The Classic of the Great Wilderness: West tells us, “In the west of the Qinghai Lake and a corner of the Tibetan Plateau, there was Mount Buzhou. There were ten spirits (gods). It said that Nüwa’s intestines scattered into ten spirits; they lived in millet fields and slept on roads.” “Ten spirits” came from Nüwa and under her jurisdiction, lived near Mount Buzhou. This reveals that all ancient Chinese people, including the five biggest groups, regarded Nüwa as the Goddess since their early time.

Due to all ancient groups of Chinese people used to live in the Pamirs Plateau, they might have moved to the south areas of the Himalayan Mountains to the Indo-Gangetic Plain and contributed as some origins of the Ancient Indus Valley civilizations (about 3000-1700BCE). In this article, I will not discuss this. I will only talk about those ancient groups of people who moved to China and built ancient Chinese civilizations.

The Second Gathering Areas of Neolithic Chinese People were the West of the Qinghai Lake, East of the Taklamakan Desert and North of the Tibetan Plateau.

Shanhaijing records that many groups of people lived in the west of the Qinghai Lake and north of the Tibetan Plateau, including offspring of the Zhuan Xu, Di Jun, Huang Di, Shao Hao, Yan Di and other peoples, such as the Xi (west) Zhou, Bei (north) Qi and Xuan Yuan People.

In the west of the Taklamakan Desert, there lived:

(1) People recorded in TheClassic of the Great Wilderness: West -

The Western Queen Mother lived in Mount Yu in the western Pamirs Plateau.

The Hu Ren (also called Di Ren) People were ancestors of the Di Qiang People. Yan Di’s grandson was the father of Ling Jia; Ling Jia was the father of Hu Ren.

Yu Fu was the son of Zhuan Xu. Later the Yu Fu People turned their totem from snake (or animals) to fish and recovered from death.

2) People recorded in The Classic of the Mountains: West -

The Western Queen Mother lived in Mount Yu; the Xuan Yuan People lived in the Xuan Yuan Mound; Huang Di lived in Mount Mi and Shao Hao lived in Mount Changliu. They were all in today’s Pamirs Plateau.

In the northwest of the Tibetan Plateau, near Mount Buzhou, there lived:

 Shu Shi, son of Zhuan Xu, recorded in The Classic of the Great Wilderness: West. Also “The Yu People (Di Jun’s offspring) fought with the Gong Gong People (Zhuan Xu’s offspring) in the Guo Mountain near Mount Buzhou.”

In the west of the Chishui River and east of the Taklamakan Desert, there lived:

(1) People recorded in TheClassic of the Great Wilderness: West -

The Bei (north) Di People were offspring of Shi Jun, who was grandson of Huang Di.

Tai Zi Chang Qin, who lived in Mount Yao and started making music, was the son of Zhu Rong. Zhuan Xu was the father of Lao Tong; Lao Tong was the father of Zhu Rong. Later, the Zhu Rong People moved to the east of the Chishui River and lived in the far south of the Di Mountain, recorded in The Classic of Regions Beyond the Sea: South.

2) People recorded in The Classic of the Great Wilderness: North -

The Zhong Bian People were descendants of Zhong Bian, son of Zhuan Xu.

In the northern Tibetan Plateau, there lived:

(1) People recorded in TheClassic of the Great Wilderness: West -

The Xuan Yuan People moved from the Xuan Yuan Mound in the Pamirs Plateau to the northern Tibetan Plateau and their life-span was more than 800 years. (In ancient China, people often used eight, eighty or eight hundreds to mean a lot.)

The San Mian People were descendants of San Mian, son of Zhuan Xu.

The Ye People, who lived in the westernmost place of the Tibetan Plateau, were offspring of Li. Zhuan Xu was the father of Lao Tong; Lao Tong was the father of Chong and Li.

2) People recorded in The Classic of the Great Wilderness: North -

Shao Hao was the father of Wei, who had only one eye in the center of his face. The Wei People, with the surname of Wei, ate millet.

The Bei (north) Qi People (Jiang Zi-ya’s ancestors).

The Shu Chu People were descendants of Shu Chu, son of Zhuan Xu.

The Quan Rong People ate meat. Huang Di was the father of Miao Long; Miao Long was the father of Rong Wu; Rong Wu was the father of Nong Ming; Nong Ming was the father of Bai Quan, also called Quan Rong.

The Kua Fu People. Hou Tu was the father of Sin; Sin was the father of Kua Fu.

The Ba People (descended from Ba, Huang Di’s daughter).

3) People recorded in The Classic of the Great Wilderness: South

King Shun’s group (Di Jun’s offspring) bathed in the Chong Yuan Lake.

In the west of the Qinghai Lake and east of the Chishui River, there lived the Xi (west) Zhou People (the Zhou Dynasty’s ancestors) with the surname of Ji, who ate millet, recorded in The Classic of the Great Wilderness: West.

Shu Jun started practicing cultivating grains. Di Jun was the father of Hou Ji and Tai Xi; Tai Xi was the father of Shu Jun.

Yu Hao was the father of Yan Er. Yan Er was the father of Wu Gu. Wu Gu was the father of Ji Wu Min. Both the Yan Er People, who ate millet, and the Ji Wu Min People, who ate fish, had the surname of Ren.

The Guan Tou People and Miao Min People had the surname of Li. Zhuan Xu was the ancestor of Guan Tou; The Guan Tou were the ancestors of Miao Min.

Later the Guan Tou People moved to the south of today’s Tibetan Plateau and fish in the sea (highly possible today’s sea near Dhaka of Bangladesh), recorded in The Classic of the Great Wilderness: South. Gun’s wife Shi Jing gave birth to Yan Rong; Yan Rong was the father of Guan Tou.  

Shanhaijing does not give time sequence when recording locations of ancient groups of people, but gives us clues to find out the time sequence. These clues lead to a conclusion that Huang Di’s, Yan Di’s, Zhuan Xu’s, Di Jun’s and Shao Hao’s groups spread out from the Pamirs Plateau to the north of the Tibetan Plateau, west of the Qinghai Lake and east of the Taklamakan Desert, excepting Yan Di’s offspring, who spread out to the west and north of the Taklamakan Desert; Yu Fu’s group (offspring of Zhuan Xu) also moved to that area.

The Classic of the Great Wilderness: North tells that Wei, son of Shao Hao, lived in the north of the Tibetan Plateau, suggesting the Shao Hao People spread out from Mount Changliu in the Pamirs Plateau to the north of the Tibetan Plateau.

The Classic of the Great Wilderness: North says that Zhuan Xu and his nine wives were buried on Mount Fuyu, which was located between the Yellow River beyond the Qinghai Lake, suggesting that the Zhuan Xu People spread out from the eastern Pamirs to Mount Fuyu in today’s Aemye Ma-chhen Range.

The Classic of the Great Wilderness: South says King Shun lived in the northwestern Tibetan Plateau; also Di Jun (Di Ku), King Yao, King Shun and Shu Jun (grandson of Di Jun) were buried in the same place on the Yueshan Mountain. The Classic of the Great Wilderness: West says the Yu People fought with the Gong Gong People in the Guo Mountain near Mount Buzhou; also Shu Jun’s group lived in the west of the Qinghai Lake and east of the Chishui River. These records hint us that the Di Jun People spread out from the Pamirs to the northern Tibetan Plateau and begat many groups, such as the Yao, Shun and Yu People, also the Hou Ji, Tai Xi and Shu Jun People, who lived in the east of the Chishui River and west of the Qinghai Lake.

Huang Di’s group lived in Mount Mi in the Pamirs Plateau, while their offspring, the Miao Long, Rong Wu, Nong Ming, Bai Quan, or Quan (Xi) Rong, lived in the north of the Tibetan Plateau and the Shi Jun and Bei (north) Di lived in the west of the Chishui River.

The Xuan Yuan People spread out from the Xuan Yuan Mound in the Pamirs Plateau to the northern Tibetan Plateau.

Wars recorded in Shanhaijing.

Shanhaijing records many wars between different groups of people and these wars led to some agreements of their shifting routes.

One of these famous wars happened between the Chi You People (offspring of Zhuan Xu) and the Ying Long People (offspring of Huang Di).

Shanhaijing records Zhuan Xu had at least nine wives and many sons, more than Yan Di, Huang Di, Di Jun and Shao Hao. The followings are Zhuan Xu’s sons: Yu Fu, Shu Shi, Shu Chu, San Mian, Zhong Bian, Lao Tong, who was the father of Zhu Rong (who was Tai Zi Chang Qin’s father), Chong and Li (who was Ye’s father). The Zhuan Xu’s offspring also include Hou Tu, Sin’s father and Kua Fu’s grandfather, also Gun, who and his wife Shi Jing were the parents of Yan Rong, Guan Tou’s father and Miao Min’s grandfather. There were many groups of people who were offspring of Zhuan Xu’s group and they could outnumber others when they lived in the west of the Qinghai Lake.

The Chi You People had a sense of “safety in numbers” and launched an offensive to the Huang Di People, who had fewer groups. The Ying Long People took up the challenge and killed the Chi You People with the help of the Ba People (offspring of Huang Di’s daughter Ba). Later, the Kua Fu People (offspring of Zhuan Xu) moved to the east and became far away from other Zhuan Xu’s offspring, the Ying Long seized the chance and killed the Kua Fu People. After killing the Chi You and Kua Fu, the Ying Long were afraid of retribution from Zhuan Xu’s offspring, they escaped to the south and later moved to Mound Xiong Li Tu Qiu in the north of the eastern mountains.

Another famous war happened between the Ba People and Shu Jun People (offspring of Di Jun). After the Ying Long went to the south, the Ba People, who had come to help the Ying Long, lived in the west of the Qinghai Lake. They had conflicts with the Shu Jun People. After negotiation, the Ba People believed their Ancestor-god Huang Di asked them to move to the north of the Chishui River. These stories hint us that ancient groups of Chinese people made an agreement after these wars, that the Huang Di’s offspring would live in the north of the Chishui River and move to the northern areas, matching Shanhaijing’s records of their later inhabitation areas.

The Classic of the Great Wilderness: South records, “The Yu People launched an offensive against the Yun Yu People in the Yun Yu Mountain in the northern Tibetan Plateau.” The Classic of the Great Wilderness: North says, “The Yu People killed Xiang Yao, Gong Gong’s minister, in the north of the Kunlun Mountains.” Also The Classic of the Great Wilderness: West tells, “The Yu People fought with the Gong Gong People in the Guo Mountain near Mount Buzhou.” Clearly, the Di Jun’s and Zhuan Xu’s offspring fought a lot when they lived in the west of the Qinghai Lake. After these wars, they might have reached an agreement - Zhuan Xu’s offspring would go to the south, while Di Jun’s offspring would go to east. Such migration routes matched Shanhaijing’s records of their later inhabitation areas.

“Shao Hao nurturing the immature Zhuan Xu and the Zhuan Xu discarding their musical instruments - Qin and Se,” recorded in The Classic of the Great Wilderness: East, hint us that the Shao Hao People mastered the most advanced sciences and technologies and the Zhuan Xu People built close relationship with them in their early time, learned eagerly from them and discarded musical instruments, which were first invented by Tai Zi Chang Qin. Due to the Shao Hao mastering most advanced technologies, all other peoples would like to build close relationships with them, therefore, Shanhaijing has no records of Shao Hao’s offspring fighting with other peoples in their early time.

Neolithic Chinese People spread out from the Pamirs to the West of the Qinghai Lake and East of the Taklamakan Desert, then to other places.

The Huang Di, Zhuan Xu, Di Jun and Shao Hao People, and some other peoples, such as the Xuan Yuan, Xi (west) Zhou and Bei (north) Qi People, spread out from the Pamirs Plateau to the west of the Qinghai Lake and east of the Taklamakan Desert, lived nomadic lifestyle side by side, hunting animal, collecting millet and learning from each other. Within five to six generations, they had mastered many new sciences and technologies, Tai Zi Chang Qin (Zhuan Xu’s great-grandson) was the progenitor of making music instruments and Shu Jun (Di Jun’s grandson) was the progenitor of practicing cultivating grains.

After some wars, ancient Chinese people made some agreements. The Huang Di People moved to the north of the Chishui River, Tianshan Mountains and further northern and northeastern areas. Most of the Zhuan Xu People lived near the Tibetan Plateau and later some of them moved to the south, such as the Zhu Rong People, reached the Sichuan Basin, such as the Yu Fu People, and the Bay of Bengal, such as the Guan Tou People. The Shao Hao and Di Jun People moved to the east to the Weihe River Valley.

Of course, there were also possibly very few groups from the Di Jun, Zhuan Xu and Shao Hao going to the north, or going to the south; due to the fact that they were not the majority, we would not discuss them.

The Third Gathering Area of Neolithic Chinese People was the Weihe River Valley.

The Shao Hao and Di Jun People spread out to the Weihe River Valley.

(Ancient Chinese people named Mount Hua in Huayin City of Shaanxi Province, the West Sacred Mountain; while named Mount Tai in Shandong Province, the East Sacred Mountain. The God of Mount Hua was Shao Hao, the White Ancestor-God. Qin Shi-huang, 259-210BCE, was the first emperor who offered sacrifice to Mount Hua. Emperors of the Han, Tang, Song, Ming and Qing all offered sacrifices to Mount Hua.)

The Zhuan Xu People, who lived in the Aemye Ma-chhen Range, were very near the Weihe River Valley and had the ability to move to the Weihe Plain. However, due to the fact that the Zhuan Xu People had many wars with the Di Jun, it is highly possible that the Di Jun People did not allow the Zhuan Xu People to enter the Weihe Plain. This matches Shanhaijing having no records of the Zhuan Xu People living in the central and eastern China.

Archaeological Findings Match Shanhaijing’s Records of Ancient Groups of Chinese People.

Neolithic Chinese People Spread Out from the Pamirs Plateau to the East to Other Places of China.

Current humans share a common group of ancestors who were late Modern Humans (Homo sapiens sapiens) and who became the only surviving human species on Earth about 20,000 years ago. This latest human species, Homo sapiens sapiens, our ancestors, soon entered the Neolithic, a period in the development of human technology. The Neolithic period began in some parts of the Middle East about 18,000 years BP according to the ASPRO chronology (others said about 10200BCE) and later in other parts of the world and ended between 4500BCE and 2000BCE. In my paper, the Neolithic Age was from 16000BCE to 2000BCE.

About 20,000-19,000 years BP, in the end of the Last Glacial Maximum (LGM) period, vast ice sheets covered much of North America, northern Europe and Asia; many high mountains were covered by snow and ice. The world’s sea level was about 130 meters lower than today, due to the large amount of sea water that had evaporated and been deposited as snow and ice, mostly in the Laurentide ice sheet. At the later stage of the Pleistocene since about 18,000 years BP, temperature rose quickly and snow and ice started melting, including the Pamirs Plateau and Tibetan Plateau. [5]

Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Zhaojiaxuyao Village (about 13,200 years BP) in Linzi of Zibo, (in where the earliest pottery of ancient China was discovered); Bianbian cave (about 12,000-9,000 years BP) of Yiyuan in Shandong; Zhuan’nian site (10,000-9,200 years BP) of Huairou County, Beijing; Nazhuantou (10,500-9,700 years BP) of Xushui in Henan; Yujiagou (lower layer) site (14,000-8,000 years BP) of Yangyuan County of Hebei;  Baoding (10,000 years BP) of Hebei; Ji County (before 10,000 years BP) of Tianjin; Yuchanyan of Dao County in Hunan (about 12,000BCE), Diaotonghuan (10,000 years BP) in Jiangxi; Qinglong County (before 10,000 years BP) of Guizhou; Sanxingdui (phase I) in Chengdu of Sichuan (about 12,000-5000 years BP); Baozitou (10,000 years BP) of Nanning in Guangxi; Yingde of Guangdong (about 11000-8000BCE); and Qideharen (12000-2000BCE) of Habahe County in the northwestern Altay Shan Mountains. In 2013, Hou Guang-liang, the professor of the School of Life and Geography Science of Qinghai Normal University, and other archaeologists of the Cultural Relics and Archaeology Institute of Qinghai discovered remains of human activity about 11,200-10,000 years BP in Xiadawu of Maqin County, Golog Tibetan Autonomous Prefecture of Qinghai Province.

Archaeologists confirm that rice cultivation history occurred earlier than millet in China. Neolithic Chinese people went from gathering to cultivating millet around 11,000 years BP, when the sea level was about 20-30 meters lower than today; In fact, cultivated rice from as early as 14,000 years BP has been discovered in many Chinese Neolithic archaeological sites in southern China. These include sites in Dao County of Hunan (about 12000BCE), Wannian County of Jiangxi (about 10,000 years BP) and Yingde of Guangdong (about 11000-8000BCE). These prove that ancestors of modern humans had lived all over China and learned how to farm at least 16,000-14,000 years ago.

Shanhaijing identifies about 150 groups of people, who came from the five biggest groups of people and played important roles in building ancient Chinese civilization. The five most famous groups were the Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao; they all worshipped Highest Goddess Nüwa since their earliest time. These groups first lived in the Pamirs Plateau and their offspring moved to the east and spread out to all over China.

Shanhaijing’s records and archaeological findings bring us a scientific conclusion. The Pamirs Plateau was very cold and unfit for human habitation before 16,000 years BP. As temperature rising, people, who lived in the Pamirs Plateau found that in the east of the Pamirs, there were vast fertile lands, they moved quickly from the Pamirs to the east and spread out to many places of China during about 16,000-14,000 years BP. The early ancient Chinese people lived nomadic lifestyle, moved frequently and were not able to leave much archaeological remains to us. However, when the Neolithic Chinese people started cultivating grains, they were able to settle down and left many archaeological remains.

Archaeologists agree that ancient Chinese people were in the matriarchal clan society before about 8,000 years BP, when human knew only mother, not father and accepted only endogamy within the same race.

In prehistoric China, people usually named their groups after certain ancestors. Shanhaijing records many ancient groups of people and names a group of people with “Guo,” its literal meaning is nation or tribe. Shanhaijing does not identify patriarchal ancestors of most ancient groups of people due to the long-time of matriarchal clan society. However, Shanhaijing clearly identifies some individual’s patriarchal clans and around 150 groups of Neolithic people, which came from the five biggest groups of people: Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of groups, but also the names of individuals, who were regarded by many groups as common male ancestors.

When the patriarchal clan society began in about 8,000 years BP, almost all ancient Chinese people still accepted only endogamy within same race, those people, who believed that they were offspring of Huang Di’s group, tried to compile their patriarchal clans and claimed Huang Di was their common male ancestor. However, they were not able to ascertain which particular individual was Huang Di, due to Huang Di living in the matriarchal clan society - his group had female as a leader and he, a male, was not able to be a leader. Clearly, Huang Di was only a figure from compilation, not a real person. Or, Huang (Yellow) Di (King or Queen) originally was a female leader but people in the patriarchal clan society claimed that he was a male leader. Today, we shall comprehend that Huang Di refers to Huang Di’s group. The Huang Di People refer to all people who were offspring of Huang Di’s group and regarded Huang Di as their common male ancestor. So did Yan Di, Shao Hao, Zhuan Xu and Di Jun.

While most geographical positions written in Shanhaijing cannot be verified, Shanhaijing still provides some hints to let us know the homelands of ancient groups of people.

The Movement of the Five Big Groups During the Neolithic Age.

The Yan Di People

The Yan Di People spread out from the Pamirs Plateau to the west of the Taklamakan Desert, later spread out to the north and northwest of the Tianshan Mountains, also west of the Pamirs Plateau, from where spread out to the south and then to southeastern Asia and Oceania. They were nomadic people and did not develop agriculture during the Neolithic Age.

Shanhaijing records the Yan Di gave birth to a group of people, who gave birth to Ling Jia; the Ling Jia gave birth to Hu Ren (also named Di Ren or Di Qiang); they lived in the west of the Taklamakan Desert.

From the west of the Taklamakan Desert, they might spread out to the west, south and north.

(1) They spread out to the west of the Pamirs Plateau, and from where they spread out to the south, then to southern and southeastern Asia and Oceania.

(2) They spread out to the north, to the west, southwest or northwest to Kazakhskiy Melkosopochnik, Baraba steppe, Ishim Grassland, Yablonovyy Khrebet Mountains. 

Shanhaijing has little records for the Yan Di’s offspring, suggesting they did not have many offspring. The Yan Di and Huang Di People lived as neighbors in the early time, but when some of the Huang Di People moved further to the north, northwest and northeast, they might driven away the Yan Di’s offspring from the north to the south. 

Shanhaijing records the Yan Di’s daughter Nü Wa (not Goddess Nüwa), who drowned in the Eastern Sea (today’s Sea of Japan) and became a Jing Wei Bird. This hints that only one group of the Yan Di People used to move to the northeast and reached the Sea of Japan, but perished. However, some remained Nü Wa women found the Di Jun men to procreate and left progeny - the Hei Chi People, surname Jiang, who lived in the west of the Shandong Peninsula.

The Huang Di People

The Huang Di People spread out from Mount Mi in the Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake. After wars, the Huang Di People moved to the north of the Chishui River, excepting one group, the Ying Long People, who had killed the Chi You and Kua Fu, went to the south and some of the Ying Long’s offspring moved to the north of the eastern mountains. From the north of the Chishui River, the Huang Di People spread out to the northern areas. Their migration routes were:

(1) First, to the north of the Altun Mountains, Qilian Mountains, Helan Mountains, north of the middle reach of the Yellow River and Yinshan Mountains. Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age. 

The Mount Helan Rock Paintings, 56 kilometers north of Yinchuan of Ningxia, were created by artists living in the area in different periods from about 10,000-1,000 years BP, forming historical accumulation of multi-cultures. Most of the Mount Helan Rock Paintings represent ancient hunting cultures from different northern nomadic groups. The Huang Di’s, Di Jun’s and Shao Hao’s offspring all had the ability to reach this area. Due to the Shu Jun (the Di Jun’s offspring) having expelled the Ba (the Huang Di’s offspring) to the north, therefore, the Huang Di’s offspring only occupied a very small percentage in Mount Helan.)

(2)  Second, to the north to the Kazakhskiy Melkosopochnik and its surrounding areas; further north to the Baraba steppe, Ishim Grassland, Yablonovyy Khrebet Mountains and further northern areas. The Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age.

(3) Third, to the Tianshan Mountains, Altay Shan Mountains, further north and northeast to the Mongolian Plateau, then to the east to the Da Xing’an Ling Mountains, Northeast Plain and Changbai Mountains, until they reached the Bohai Sea, Sea of Japan and the Korean Peninsula, which was named Liu Bo Mountains in Shanhaijing.

The Huang Di’s offspring lived a nomadic lifestyle in the northwestern areas and did not develop agriculture during the early Neolithic Age. The microlithic sites, discovered in Qideharen of Habahe County in the northwestern Altay Shan Mountains, reveal that the Huang Di People had lived a nomadic lifestyle in this area from at least 12,000BCE to 2,000BCE and then began to develop some agriculture. The Duoerte Rock Paintings in Habahe County prove that the Huang Di People had lived in this area from 14,000 years BP.

Shanhaijing tells that Yu Hao, Dan Er (surnamed Ren), Wu Gu and Ji Wu Min (surnamed Ren) lived in the northern Tibetan Plateau and west of the Qinghai Lake, but their offspring moved to the Northeast Sea (today’s Sea of Japan and Bohai Sea), in where they worshipped sea-god Yu Qiang (Yu Hao). Yu Hu and Yu Jing were their offspring.

Also the Ying Long moved to Mount Xiong Li Tu Qiu in the north of the eastern mountains, highly possible near today’s Liaohe Plain, in where the Ying Long was worshipped as a kind of dragon.

Clearly a few groups of the Huang Di’s offspring moved to the Da Xing’an Ling Mountains, Changbai Mountains and Northeast China Plain (including Liaohe Plain), in where they learned from the Shao Hao’s offspring and turned from nomadic to agricultural lifestyles.

Archaeologists discover that Xiaohexi (7500-6200BCE), Xinglongwa (6200-5200BCE) and Zhaobaogou (5200-4500BCE) cultures in the Liaohe Plain, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from the Liaohe Plain to Inner Mongolia, had built farming civilizations of mainly cultivated millet and had reared livestock. These cultures match inhabitation areas of the Shao Hao’s offspring and a few groups of the Huang Di’s offspring, such as Yu Hu, Yu Jing and the Ying Long’s offspring. However, the Shao Hao’s offspring, who spread out from the Shandong Peninsula along coastline to the north, arrived the Liaohe Plain earlier than the Huang Di’s offspring, who were in a very small percentage. Therefore, the Shao Hao People were the leading developers of these cultures.

The Shao Hao People

The Shao Hao People spread out from Mount Changliu in the western Pamirs Plateau to the west of the Qinghai Lake. The remaining Shao Hao People in Mount Changliu were called “Chang Liu People,” who worshipped Shao Hao as the White King or White Ancestor-god.

Shanhaijing records many wars between different groups of people but no wars between the Shao Hao and other peoples in their early time; instead, the early Zhuan Xu People learning eagerly from the Shao Hao and having no time for their musical instruments, reveals the Shao Hao had mastered most advanced sciences and technologies, all other groups of ancient Chinese people would like to build close friendship with them. Thereby the Shao Hao had greatly influenced other groups of ancient Chinese people with their advanced technologies since their early time.

(1) The Shao Hao and Di Jun People spread out to the Weihe River Valley and the lower reach of the Yellow River during 16,000-14,000 years BP.  The Di Jun lived in the west of today’s Shandong Peninsula.

Around 11,000 years BP, Neolithic Chinese people went from gathering to cultivating millet. Shanhaijing records that the Hou Ji and Shu Jun were the earliest people who experimented with cultivated grains. While archaeological discoveries reveal that the Shao Hao People in the Shandong Peninsula mastered most advanced sciences and technologies during the Neolithic Age. Therefore, the Shao Hao and Di Jun People were the earliest people who develop agriculture.

The god of Mount Hua was Shao Hao, the White Ancestor-God, suggesting the people lived near Mount Hua were offspring of the Shao Hao People.

Mount Hua in Huayin City of Shaanxi Province was the center of Yangshao Culture (5000-3000BCE), which existed in the middle reach of the Yellow River. It reached east to eastern Henan Province, west to Gansu and Qinghai provinces, north to the Hetao area, the Great Band of Yellow River and the Great Wall near Inner Mongolia, and south to the Jianghan Plain.

Laoguantai Culture (6000-5000BCE) was only 30 kilometers west to Mount Hua, and was almost certainly the inhabitation area of the Shao Hao People.

Therefore, the Shao Hao were the leading founders of Di Qiang Culture, including Laoguantai Culture, Qin’an Dadiwan First Culture (6200-3000BCE) in Qinan County of Gansu and their successor, Yangshao Culture, centered in Mount Hua. However, these areas also lived the Di Jun’s offspring, therefore, the Di Jun People were also contributors of these cultures.

Cishan-Peiligang Culture (about 6200-4600BCE) were located on the moving route of the Shao Hao near the Shandong Peninsula. Both of the Di Jun’s and Shao Hao’s offspring were able to reach these areas, but the Shao Hao were leading founders of Cishan-Peiligang Culture.

(2) The Shao Hao and Di Jun People spread out to the Altun Mountains, Qilian Mountains, Helan Mountains, the middle reach of the Yellow River, Yinshan Mountains and today’s Huabei Plain during 16,000-14,000 years BP.

(3) The Shao Hao’s offspring spread out along the Yellow River to today’s Shandong Peninsula during about 16,000-14,000 years BP, living a nomadic lifestyle, collecting millet and hunting animals. The Shao Hao’s migration route from the Pamirs Plateau to today’s Shandong Peninsula was exactly the later Old Silk Road, which was built during the Han Dynasty (202BCE-220CE).

The Shao Hao People were leading founders of Zhaojiaxuyao in Linzi of Zibo (about 13,200 years BP) and Bianbian cave in Beitaohuaping Village of Yiyuan County, Zibo (about 11,000-9,600 years BP), Houli Culture (6400-5700BCE), a millet-growing culture in Linzi, Baishi Coastal Culture (before 7,000 years BP) in the Jiaodong Peninsula, Beixin Culture (5300-4100BCE), Dawenkou (4100-2600BCE) and Longshan (3200-1900BCE) cultures in the Shandong Peninsula. 

The technologies of making black potteries were developed only in the Shandong Peninsula and later spread out to other places of China. The potteries discovered in Houli Culture are main painted-potteries, but also have some black potteries, which used more advanced technologies. Houli, Beixin and Dawenkou cultures and their successor Longshan Culture were named “Dong Yi Culture” by modern archaeologists and historians, who also agree that Dong Yi Culture was the most advanced culture in Neolithic China.

(4)  Along coastline, the Shao Hao’s offspring spread out from today’s Shandong Peninsula and the eastern seashore to the north to today’s Liaohe Plain, Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas since 16,000-14,000 years BP.

The Shao Hao’s offspring were leading founders of Zhuan’nian site (10,000-9,200 years BP) of Huairou County, Beijing; Nazhuantou (10,500-9,700 years BP) of Xushui in Henan; Yujiagou (lower layer) site (14,000-8,000 years BP) of Yangyuan County of Hebei;  Baoding (10,000 years BP) of Hebei; Ji County (before 10,000 years BP) of Tianjin. However, the Di Jun’s offspring could also reach these areas and lived in the west of the Shao Hao’s territories, which were near sea.

The Shao Hao’s offspring were leading founders of millet-growing cultures in the Liaohe Plain in the southeast of the Da Xing’an Ling Mountains, such as, Xiaohexi (7500-6200BCE), Xinglongwa (6200-5200BCE) and Zhaobaogou (5200-4500BCE) cultures in the Liaohe Plain, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from the Liaohe Plain to Inner Mongolia. However, a very small percentage of the Huang Di’s offspring also lived in the Liaohe Plain. 

(5)  Along coastline, the Shao Hao’s offspring spread out from today’s Shandong Peninsula and the eastern seashore to the south to the Changjiang River estuary, southeastern China, including Taiwan, southeastern and southern Asia, Malaysia, Philippines, Indonesia, Polynesia and Australia.

The Shao Hao’s offspring were leading founders of rice-growing cultures in the lower reach of the Changjiang River, including Kuahuqiao (about 6000-5000BCE) in Xiaoshan of Zhejiang, Hemudu (5000-3300BCE) in Yuyao of Zhejiang, Majiabang (5000-4000BCE) in Jiaxing of Zhejiang and their successors, Songze (3800-2900BCE) in Qingpu District of Shanghai, and Liangzhu (3300-2300BCE) near Taihu of Zhejiang. However, a very small percentage of the Di Jun’s offspring, who lived in the west of the Shao Hao’s territories, were also able to reach these areas.

 The Jade Statues in Lingjiatan Culture (3500-3300BCE) in Hanshan County of Anhui Province have big eyes with double eyelids, obvious non-Mongoloid characteristics, suggesting the Shao Hao’s offspring were leading founders of this culture.

The Shao Hao’s offspring were leading founders of Dabenkeng (4000-3000BCE) Culture. Archaeologists confirm that rope figure potteries found in Dabenkeng were similar with Hemudu, Majiabang and Liangzhu cultures. German archaeologist Robert Heine Geldern thought that Dabenkeng Culture also spread from southeastern China and Taiwan to Philippines and Polynesia.

The Shao Hao’s offspring were leading founders of Baozitou (10,000 years BP) of Nanning in Guangxi; Yingde of Guangdong (about 11000-8000BCE), but a very small percentage of the Zhuan Xu’s offspring also had the ability to reach Baozitou.

Archaeological discoveries match the Shao Hao’s inhabitation areas recorded in Shanhaijing, which also reveals that sea level rising forced the Shao Hao’s offspring to move. The Classic of the Great Wilderness: South records the Bei People (the Shao Hao’s offspring) fought with the Di Jun’s offspring for territory, lost the fight and moved to the Mei Yuan Lake. This story tells us that the Shao Hao’s offspring, who had moved to the south of the Changjiang River, moved to inland regions when sea level rising, entered territories of the Di Jun People and caused conflicts.

The Di Jun People

The Di Jun People spread out from the Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake.

(1) The Shao Hao and Di Jun People spread out to the Altun Mountains, Qilian Mountains, Helan Mountains, the middle reach of the Yellow River, Yinshan Mountains and today’s Huabei Plain during 16,000-14,000 years BP. They were able to reach Zhuan’nian site (10,000-9,200 years BP) in Huairou County of Beijing, Nanzhuangtou site (10,500-9,700 years BP) in Xushui County, Baoding of Hebei, Yujiagou (lower layer) site (14,000-8,000 years BP) in Yangyuan County of Hebei.

 (2)  Following the Shao Hao People, the Di Jun People spread out to the Weihe River Valley and then to the lower reach of the Yellow River during 16,000-14,000 years BP, living a nomadic lifestyle, collecting millet and hunting animals, in the west of the Shao Hao’s inhabitation areas (today’s Shandong Peninsula and its eastern area). 

The Shao Hao People took the leading position, while the Di Jun People took the secondary position, in developing Di Qiang Culture, including Laoguantai, Qin’an Dadiwan First, Cishan-peiligang and their successor, Yangshao Culture.

(3) The Di Jun’s offspring spread out from the Yellow River to the Changjiang River, then to the south of the Changjiang River before 14,000 years BP.

The Shao Hao’s offspring lived near sea in the lower reach of the Changjiang River and were founders of rice-growing cultures, Kuahuqiao, Hemudu, Majiabang, Songze and Liangzhu. But a very small percentage of the Di Jun’s offspring also had the ability to reach there and lived in the west of the Shao Hao’s territories.

Archaeologists have identified remains of several skeletons in Hemudu (5000-3300BCE) sites have high and wide cheekbones, shovel-shaped incisor, flat nasal bone, concave nasal bridge and low orbit, bearing clearly Mongoloid racial characteristics, suggesting they were offspring of the Di Jun’s offspring. Also the Jade Statues in Lingjiatan Culture (3500-3300BCE) in Hanshan County of Anhui Province have big eyes with double eyelids, obvious non-Mongoloid characteristics, suggesting they were the Shao Hao’s offspring.

 (4) The middle reach of the Changjiang River Valley Cultural System, a rice-growing system, includes: Pengtoushan (8200-7800BCE) in Li County of Hunan, Qujialing (2550-2195BCE) in Jingshan of Hubei and Daxi (4400-3300BCE) in Chongqing in the southwest of Sichuan Basin. Pengtoushan and Qujialing matched inhabitation areas of the Di Jun’s offspring, while both the Di Jun and Zhuan Xu People had the ability to reach Daxi and the Di Jun lived in the east of the Zhuan Xu’s territories, which were near the Tibetan Plateau.

The potteries found in Pengtoushan were only painted potteries, a little resemblance with the early Di Qiang Culture, suggesting the Changjiang River Valley cultures were influenced by the Yellow River Valley cultures. The potteries in Daxi Culture were mostly painted potteries but also many black potteries and in Qujialing Culture were main black potteries, suggesting that Yangshao Di Qiang Culture (5000-3000BCE) had deeply influenced Daxi Culture and Longshan Dong Yi Culture (3200-1900BCE) had deeply influenced Qujialing Culture.

(5) The archaeological sites in Wannian County of Jiangxi (about 10,000 years BP) and Dao County of Hunan (about 12,000BCE), which have discovered cultivated rice, were inhabitation areas of the Di Jun’s offspring.

The Zhuan Xu People

The Zhuan Xu People spread out from Mount Buzhou in the Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake during around 16,000-15,000 years BP.

Shanhaijing records many wars between different groups of the Zhuan Xu People, such as the Xing Tian fought with the Zhuan Xu for the status of their Ancestor-god in the west of the Tibetan Plateau, recorded in The Classic of Regions Beyond the Seas: West, suggesting the Zhuan Xu had different factions. The famous legend of Gong Gong fighting with the Zhuan Xu for leadership but losing, bumping his head against Mount Buzhou in anger, was also due to the faction conflict.

Shanhaijing also records many wars between the Zhuan Xu and Huang Di People and those wars ended with the Zhuan Xu’s defeat, such as the Ying Long killed the Chi You with help from the Ba and later killed the Kua Fu. The Ying Long and Ba were the Huang Di’s offspring while the Chi You and Kua Fu were the Zhuan Xu’s offspring.

Shanhaijing has no record of the Zhuan Xu having war with the Shao Hao, instead, 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 early time and learned eagerly most advanced technologies from the Shao Hao.

(1) The Classic of the Great Wilderness: North says Zhuan Xu and nine wives were buried in Mount Fuyu, which was located between the Yellow River beyond the northwest sea (Qinghai Lake). The Mount Fuyu is located in today’s Aemye Ma-chhen Range, which is located inside the U-shaped turn of the Yellow River. 

The remains of human activity about 11,200-10,000 years BP in Xiadawu of Maqin County, Golog Tibetan Autonomous Prefecture of Qinghai Province, near the Aemye Ma-chhen Range, were inhabitation areas of the Zhuan Xi’s offspring.

The Aemye Ma-chhen Range is very near to the Weihe River Valley. Some of the Zhuan Xu People possibly followed the Shao Hao and Di Jun People to enter the Weihe River Valley. However, Shanhaijing records many wars between the Zhuan Xu and Di Jun People since their early time and those wars ended with the Zhuan Xu’s defeat. For an example, the Yu People fought with the Gong Gong near Mount Buzhou. Due to the overwhelming majority of the Di Jun People moving to the eastern China, they did not allow the Zhuan Xu People to enter the Weihe Plain and move to the east to grab territories from them. This matches Shanhaijing having no records of the Zhuan Xu People living in the eastern China.

(2) The famous Dzopa stone discs, which were made about 12,000 years BP and discovered in 1938 in the Bayankala Mountains, were the evidence of the Zhuan Xu’s offspring lived near the Tibetan Plateau about 13,000-12,000 years BP, when scientists believed that temperature there was fit for human habitation.

However, about 11,000 years BP, the Younger Dryas Event happened, the temperature in the Tibetan Plateau dropped nearly three degrees, meanwhile, the rapid uprising of the Tibetan Plateau began since 10,000 years BP. During this period, there were many earthquakes. The famous legend of Gong Gong fighting with the Zhuan Xu for the leadership and bumping his head against Mount Buzhou, was one of the earthquakes. The Zhuan Xu People in the Tibetan Plateau almost perished due to the great changes of environment; most of them had to move to other places, only a few groups of people were able to survive disasters. The Classic of the Great Wilderness: West says that the San Mian People, who had three faces and one arm, lived in the northern Tibetan Plateau and did not die. They survived during environment changes.

(3) Shanhaijing has many records of the Zhuan Xu People living near the Tibetan Plateau and later moving to the south. The Zhu Rong People moved from the west to the east of the Chishui River and lived in the far south of the Di Mountain, recorded in The Classic of Regions Beyond the Sea: South, hinting us that the Zhuan Xu’s offspring moved to the south along the east of the Tibetan Plateau.

The Huan Tou People, who were offspring of Gun (Zhuan Xu’s offspring) and used to live in the west of the Qinghai Lake, moved to the south of the Tibetan Plateau due to great environment changes and settled near sea, highly possible today’s Dhaka of Bangladesh. From that area, the Huan Tou People had the ability to spread out to today’s India, South Asia, Malaysia, Indonesia, Polynesia and Australia.

(4) A famous record in The Classic of the Great Wilderness: West goes, the Yu Fu People (the Zhuan Xu’s offspring), who lived in the west and north of the Taklamakan Desert, were nearly erased due to great natural disasters. They moved to the south of the Taklamakan Desert. “The Zhuan Xu People recovering from death” hints us that the Yu Fu moved to the Aemye Ma-chhen Range, where the Zhuan Xu used to live and were buried, and claimed they were the Zhuan Xu People. They changed their totem from a snake (or animal) to a fish.

Some legends said that ancestors of Sanxingdui came from the north along the rivers. The Yu Fu People moved from the Aemye Ma-chhen Range, which is exactly in the north of Sichuan Basin, to the south and entered Sichuan Basin. Archaeologists believe that the Yu Fu mentioned in Shanhaijing left remains at the archaeological site of Sanxingdui in Guanghan City in the northwestern Sichuan Basin. Archaeologists have discovered remains of human activity in Sanxingdui about 12,000 years BP. The Yu Fu People in Shanhaijing were the ancestors of the Yu Fu Culture whose remains were found in Sanxingdui.

The cultural relics of Jinsha Culture (about 1250-650BCE), 50 kilometers to Sanxingdui, share similarities with Sanxingdui, but some of Jinsha’s relics share similarities with Liangzhu Culture (3300-2300BCE) in the lower reach of the Changjiang River. Historians believe that the Jinsha People came from Sanxingdui, but had influenced by the Changjiang River Valley cultures.  

(5) According to Mao County Yingpanshan Neolithic Site, publishing by Heritage Publishing House, the painted potteries in Yingpanshan Culture (5,300-4,600 years BP) (in Mao County of Sichuan) and Majiayao Culture (3300-2050BCE) (in an area of the upper reach of the Yellow River, Gansu and Qinghai) and the later stage of Yangshao Culture (5000-3000BCE) (centered in Mount Hua), have similarities and have same chemical compositions; also both of Yingpanshan and Majiayao-Yangshao were millet-growing cultures; however, Yingpanshan Culture has its unique grass-pattern potteries, which were not found in Majiayao and Yangshao cultures, suggesting the Yingpanshan people learned from the Majiayao and Yangshao people to make those painted potteries, and even the materials came from there. Majiayao site in Lintong of Gansu was 400 kilometers in the north of Yingpanshan in Mao County of Sichuan. Archaeological discoveries coincide with Shanhaijing’s record of the Zhuan Xu People learning eargly from the Shao Hao People, (who were leading founders of Di Qiang Culture).

Archaeologists discover that the Yingpanshan People came from the north and moved south 80 kilometers to Guiyuanqiao (in Shifang County of Sichuan), then moved south 50 kilometers to Baodun, and built the earliest city of Sichuan Basin - Baodun city. Baodun Culture (4,500-3,800 years BP), which is the earliest archaeology culture in Sichuan Basin, had the root in Yingpanshan Culture, but was also deeply influenced by Shijiahe Culture (about 6,000-4,500 years BP) in the middle reach of the Changjiang River, including the rice-cultivating culture, city wall construction techniques, potteries and stone tools.

Yingpanshan, Guiyuanqiao and Baodun cultures were migrating cultures. The moving route of the Yingpanshan People to Guiyuanqiao to Baodun, was also the moving route of the earliest Zhuan Xu People, along the east of the Tibetan Plateau, from the north to the south and reach Sichun Basin.

(6) The Zhuan Xu People, who moved to Sichuan Basin from the north, and the Di Jun People, who moved upstream from the middle reach of the Changjiang River, all had ability to reach Daxi Culture (4400-3300BCE) in Wushan County of Chongqing.

(7) The Qinglong Site of Guizhou and Dalongtan Culture (about 4500BCE), situated at Long’an County of Guangxi Province, were on the moving routes of the Zhuang Xu’s offspring, who moved from the north of the Tibetan Plateau to the south, until reached sea during about 16,000-14,000 years BP. But the Yu fu People were not ancestors of the Dalongtan People.

The Zhuan Xu’s offspring also had ability to reach Baozitou in Naba Village of Guangxi and Yingde of Guangdong, where were inhabitation areas of the Shao Hao’s offspring.

Conclusion

Due to the long-time of the matriarchal clan society, it was difficult to ascertain an individual’s patriarchal clan. However, almost all groups of ancient Chinese People accepted only endogamy within same race during the Neolithic Age, enabling Shanhaijing to identify about 150 groups of people, who came from the five biggest groups of people and had played important roles in making ancient Chinese civilization. The five most famous groups were the Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. They first lived in the Pamirs Plateau, soon gathered in the area in the west of the Qinghai Lake and north of the Tibetan Plateau, then moved to other places of China during about 16,000-14,000 years BP.

The Yan Di’s offspring spread out to the west of the Taklamakan Desert; The Huang Di’s offspring spread out to the north of the Chishui River, Tianshan Mountains and further northern and northeastern areas; The Di Jun’s and Shao Hao’s offspring spread out to the middle and lower reaches of the Yellow River, where the Di Jun’s offspring lived in the west of the Shao Hao’s territories, which were near sea or in the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. 

References

(1) Liu Xiang (79BCE-8BCE)and Liu Xin (53BCE-23BCE, son of Liu Xiang) were first editors of Shanhaijing (before 4200BCE-256BCE).

(2) Guo Pu(276-324CE), author of Burial Book, was a geomantic scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE),

[3] Li Xiao-ding, Collected Explanations of Shell and Bone Characters, Jiagu wenzi zhishi, 1965, 8 Volumes, The Institute of History and Philology.

[4] Liu Feng-Jun, Changle Bone Inscriptions, December 2008, Shandong Pictorial Publishing House

[5] 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, 2024

Other Scholarly Papers Presented and Published by Soleilmavis.

https://peacepink.ning.com/blog/scholarly-papers-presented-and-published-by-soleilmavis

I was not able to log in peacepink for years, but I have been paying the fees of peacepink, so that it would still survive.

I am so sorry to not able to reply your messages, which had sent to me through peacepink.ning.com.

I greatly thank for all peacepink members, who would continue their great work.

2024 is ending and 2025 is coming.

I wish everyone a Merry Christmas and Happy new Year, and a prosperous 2025!

Thank you and Best Regards!

Soleilmavis

As of November 1st, 2021 Yahoo’s suite of services will no longer be accessible from mainland China. Yahoo products and services remain unaffected in all other global locations.

If you want to contact me, please do not use yahoo email, instead, you can send me emails through linkedin or this website.

The US Department of State has issued a questionnaire for Havana syndrome victims to download, print, and fill out which may be found at this link:  

http://users.neo.registeredsite.com/8/0/2/14515208/assets/US_Department_of_STATE_Havana_Syndrome_Questionnaire.pdf

When completed you may return the survey to:  HIRTF@state.gov. 

subject line:  Completed Questionnaire regarding Anomalous Health Incidents

In the body of the email, you may write something like:   

Dear State Department, 

Attached is your completed questionnaire regarding anomalous hearth incidents (AHI).   Please let me know if there is further progress in this matter.  

Thank you. 

Signed, 

 Your name

PRESIDENT BIDEN SIGNS THE HAVANA ACT INTO LAW

President Joe Biden has signed the HAVANA (Helping American Victims Afflicted by Neurological Attacks) Act of 2021 into law which will provide funds for medical care for government workers who are victims of the "Havana Syndrome." The bill seems to focus on injuries to the brain, although other ailments will be covered.

Here is a link to a news story about the signing: The HAVANA Act of 2021

https://edition.cnn.com/2021/05/19/politics/havana-syndrome-victims-legislation/index.html

NBC news had a report on the Havana Syndrome:  

An @NBCInvestigates Exclusive: Andrea Mitchell, @mitchellreports sits down with three of the original Havana Syndrome victims, now speaking out publicly and revealing their identities for the first time in an exclusive TV interview.

 @NBCNightlyNews with Lester Holt. Wednesday, October 13, 6:30 PM ET.

Link:    https://www.ohchr.org/EN/Issues/Torture/SRTorture/Pages/model.aspx

Model questionnaire to be completed by persons alleging torture or their representatives

Information on the torture of a person should be transmitted to the Special Rapporteur in written form and sent to:

Special Rapporteur on Torture
c/o Office of the High Commissioner for Human Rights
United Nations Office at Geneva
CH-1211 Geneva 10, Switzerland

E-mail: urgent-action@ohchr.org

Although it is important to provide as much detail as possible, the lack of a comprehensive accounting should not necessarily preclude the submission of reports. However, the Special Rapporteur can only deal with clearly identified individual cases containing the following minimum elements of information:

1. Full name of the victim; 

SOLEILMAVIS LIU

1. Date on which the incident(s) of torture occurred (at least as to the month and year);

From December 2001 to present

1. Place where the person was seized (city, province, etc.) And location at which the torture was carried out (if known);

Australia during December 2001 – April 2002

Hong Kong and Thailand during April 2002

The USA Embassy in Hong Kong on April 5, 2002

China during April 2002- August 2002,

New Zealand during August 2002 - April 2003,

China during April 2003- present.

1. Indication of the forces carrying out the torture;

The governments covered/cover the abuses and tortures of the Weapons using radiation, electromagnetic, psychotronic, sonic, or other energies directed at individual persons or targeted populations or the purpose of information war, mood management, or mind control of such persons or populations.

1. Description of the form of torture used and any injury suffered as a result;

They used electromagnetic weapons to torture me. The main symptoms were:

These people can use their electromagnetic weapons to transmit their voices directly to my brain. They can make "voices" sound as if coming from neighbors or from a nearby person. They also can use their weapons to make "voices" sound like the voices of your friends or your family members.

Pain all over the body; stomach pain, toothache, headaches, leg pain, arm pain.

high fevers; suddenly felt very cold and shivered involuntarily, or suddenly felt very hot and sweating, etc.

Diarrhea,

hands trembled involuntarily, legs suddenly not being able to stand,

astriction, gatism, and sex harassment.

not allow me to sleep at night, or to wake me up at mid-night. Sometimes, they also forced me to sleep when I did not want to sleep.

They also forced me to "have dreams" at night. I knew those "dreams" were made by them and transmitted to my brain using their weapons. (The principle is the same with a silent sound device which can transmit sound into the skull of person.)

On April 5, 2002, when I was in Hong Kong, my brain was controlled by voice-to-skull and remote electromagnetic technologies, and I was taken into the USA Embassy in Hong Kong. It was strange that there were so many Security Guards outside the USA Embassy, but nobody stopped me or asked me anything. 

Due to the horrible torture, I could not live normally and was not able to handle any work to support my life.

1. Identify of the person or organization submitting the report (name and address, which will be kept confidential).

Ms. SOLEILMAVIS LIU

Creater of peacepink, a worldwide Campaign to stop Cybertorture with use of DEWs/ MWs/ Electromagnetic frequencies - an online support group to help other victims, targeted individuals with 5,000+ members)  https://peacepink.ning.com/

Additional sheets should be attached where space does not allow for a full rendering of the information requested. Also, copies of any relevant corroborating documents, such as medical or police records should be supplied where it is believed that such information may contribute to a fuller accounting of the incident. Only copies and not originals of such documents should be sent.

1. Identity of the person(s) subjected to torture
2. Family Name LIU
3. First and other names Soleilmavis
4. Sex: FEMALE
5. Birth date or age
6. Nationality CHINESE
7. Occupation Author/ Sponsor of Peacepink (support/ help group)

(1) writer of three books.

The first, “Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp,” provides the evidence of secret abuse and torture with voice-to-skull and remote electromagnetic technologies.

 The second, “The Struggles of an Ordinary Man - The Turbulent History of China Through a Farmer’s Eyes from 1900 to 2000,” is the true record of one hundred years of modern history in rural areas of the Eastern Shandong Peninsula from the 1900 to 2000.

 The third, “The Queen of the South in Matthew 12:42”.

(2) Creater and Sponsor of Peacepink: a worldwide Campaign to stop Cybertorture with use of DEWs/ MWs/ Electromagnetic frequencies - an online support group to help other victims, targeted individuals with 5,000+ members)  https://peacepink.ning.com/

1. Identity card number (if applicable) China ID:
2. Activities (trade union, political, religious, humanitarian/ solidarity, press, etc.)

During the past years, I worked hard to try expose the criminal use of electromagnetic technologies and their torturous abusers, and urge governments worldwide to investigate and halt these egregious violations and abuses of basic Human Rights.

Whilst there aren’t laws specific to “cybertorture, these do violate all of the Human Rights laws set in place after the World War II atrocities, amongst others, International Laws A/73/207 covering Abuses, Tortures, Degradation in Quality of Human Life.

I wrote the book “Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp” to let the public know details of my story. I along with other victims in my network, including PACTS International, have started a concerted campaign against secret electromagnetic weapons abuses and tortures. We are demanding an international investigation into these crimes which constitute immense violations of the United Nations’ Universal Declaration of Human Rights.

I, Soleilmavis Liu, created Peacepink, 2009:       https://peacepink.ning.com/

(Peacepink- A worldwide Campaign to stop Cybertorture with use of DEWs/ MWs/ Electromagnetic frequencies- an online support group to help other TI’s, targeted individuals with 5,000+ members)

1. Residential and/or work address

Email: soleilmavis@yahoo.com

1. Circumstances surrounding torture
2. Date and place of arrest and subsequent torture

These tortures commencing December 2001, ever since visiting Australia for studying a Master Degree at RMIT in Melbourne, and continuing into the present, in China, today, 2021.

December 2001 and still continuing today, in 2021.

These abuses on my persona via electromagnetic weaponry commenced and have been ongoing ever since studying a Master Degree as full fee paying student at RMIT, in Melbourne, Australia, 2001.

I haven’t had any chance of leading a normal, fulfilling and happy life, ever since going to Australia where these abuses/ tortures, which have been ongoing, began, in 2001. This includes being unable to work and support myself financially.

• Australia during December 2001 – April 2002
• Hong Kong and Thailand during April 2002
• The USA Embassy in Hong Kong on April 5, 2002
• China during April 2002- August 2002,
• New Zealand during August 2002 - April 2003,
• China during April 2003- continuing into the present, today 2021.

On April 5, 2002, when I was in Hong Kong where my brain was controlled by voice-to-skull and remote electromagnetic technologies, v₂k, and I was also taken into the USA Embassy in Hong Kong. It was very strange that there were so many Security Guards outside the USA Embassy, but nobody stopped me or asked me anything. 

I reported these crimes to the police when I was in Australia in January and February 2002, but did not receive any positive reply.

 I wrote letters to the United Nations after I left Australia, but never received any reply.

I wrote letters to the USA governments, China governments and Australia governments, but never received any reply.

1. Identity of force(s) carrying out the initial detention and/or torture (police, intelligence services, armed forces, paramilitary, prison officials, other)

The governments covered/cover the abuses and tortures of the Weapons using radiation, electromagnetic, psychotronic, sonic, or other energies directed at individual persons or targeted populations or the purpose of information war, mood management, or mind control of such persons or populations.

1. Were any person, such as a lawyer, relatives or friends, permitted to see the victim during detention? If so, how long after the arrest?

N/A

1. 
   Describe the methods of torture used

They, have used/ continue to use, Electromagnetic weapons on me to psychologically abuse and torture, referred as Microwave Weapons (MWs) or Directed Energy Weapons (DEWs) with this commencing ever since going to Australia, in 2001

The psychological tortures inflicted on my persona via Cyberotrture leaves no evidence, and no fingerprints, no physical scars as proof for the authorities.

1. What injuries were sustained as a result of the torture?

The main physical and psychological symptoms sustained were/ are:

Psychological tortures impacting on my right to live a life as a Human Being. This has cost me the right to study as full fee paying student at RMIT, Melbourne, Australia, 2001, where these tortures began, and have continued up until today, 2021. As a result I haven’t been able to hold down a job or any gainful employment, thus unable to fend for and support myself.

These people can use their electromagnetic weapons to transmit their voices directly to my brain. They can make "voices" sound as if coming from neighbours or from a nearby person. They also can use their weapons to make "voices" sound like the voices of your friends or your family members, (v₂k)

Pain all over the body; stomach pain, toothache, headaches, leg pain, arm pain.

High fevers; suddenly felt very cold and I shivered involuntarily, or, I suddenly felt very hot and sweating, etc.

Diarrhoea, sweating, and similar unpleasant symptoms from these psychological stressors

Hands trembled involuntarily, legs suddenly not being able to stand,

Astriction, Gatism, highly invasive Sexual Harassment of the Mind (especially for a lady)

They’ve tortured me and didn’t even allow me to sleep at night, or they’d to wake me up at mid-night. Sometimes, they’d also forced me to sleep when I didn’t want to sleep.

They also forced me to "have strange dreams" at night. I knew those "dreams" were made by them and transmitted to my brain using their weapons. (The principle is the same with a silent sound device which can transmit sound into the skull of person.)

Due to these ongoing horrible tortures, I couldn’t live life with any normality as they took away all of my Human Rights. As a result, I haven’t even been able to hold down any form of paid employment to work, unable to even support myself.

They have taken away every single one of my basic Human Rights, with these tortures commencing ever since going to Australia in 2001 and continuing today, in China, 2021. I am even unable to work and to earn a living to so support myself.

1. What was believed to be the purpose of the torture?

Statistical (among 300 victims) Evidence- possible reasons victims believed they became a target were:

• Government Secret Human Experiments or Scientists Performing Secret Human Experiments supported by Government (58.11%);
• Scientists Performing Secret Human Experiment (36.82%);
• Government Secret War (33.45%);
• Secret Political persecution (32.77%);
• Terrorist violence (22.97%);
• Misuse of weapons by government corruption (45.27%).

1. Was the victim examined by a doctor at any point during or after his/her ordeal? If so, when? Was the examination performed by a prison or government doctor?

Hearing voices (which were/are sent to victims’ head by electromagnetic frequencies) were/are misdiagnosed to be phonism or mental illness by doctors

1. Was appropriate treatment received for injuries sustained as a result of the torture?

I, Soleilmavis Liu, formally stated that I have not received any form of redress, repatriation, compensation nor rehabilitation resulting from these abuses.

These tortures have cost me my time, peace of mind (heightened anxieties) and lots of my own hard earned monies, this ever since trying to attempt further study at RMIT, Melbourne, Australia in 2001, and still continuing today, 2021.

All this sufferings inflicted on my persona with no appropriate treatment, or rehabilitation, or even any respite, from the ongoing psychological abuses/ tortures.

1. Was the medical examination performed in a manner which would enable the doctor to detect evidence of injuries sustained as a result of the torture? Were any medical reports or certificates issued? If so, what did the reports reveal?

The doctor didn’t have necessary equipment’s that could detect abuses by, DEWs or MWs or electromagnetic frequencies.

The said doctors, as these technologies are new, didn’t have any of the correct or appropriate psychological training to assist or console me in any capacity, this at all.

These psychological tortures inflicted via Cyberotrture leaves no fingerprints, no evidence, and no physical scars.

Doctors who have publicly acknowledged the existence of the physical and psychological symptoms being caused by the electromagnetic weapons.

USA
(1) CCHR
CCHR Research work--Psychiatric and mind control
https://peacepink.ning.com/profiles/blogs/cchr-research-work
http://www.cchr.org/psychiatry_an_industry_of_death_museum/psychiatric_torture_and_mind_control.html
(2) Moss David Posner, M.D. is a physician currently in practice in the California Department of Corrections. His article is about how to proof Mind Control Weapons and Directed Energy Weapons are using to torture and harass innocent civilians.
How to Control Americans—thought control mind control, disinformation and other naughty things-concl
http://www.americanchronicle.com/articles/18774

 
(3) The Doctor Who Hears Voices
http://video.google.com/videoplay?docid=9040716330579641115&ei=F_vISOaDBo7EiALPjdW5Ag&q=The+Doctor+Who+Hears+Voices
The Doctor Who Hears Voices tells the true story of Ruth, a junior doctor, who has begun to hear a male voice telling her to kill herself. Suspended from her job, she turns to clinical psychologist Rufus May who is known for his unconventional approach to treating people with mental health problems. Although she admitted feeling depressed and suicidal to her employers, Ruth knows they would have sacked her immediately if she had told them about the voices.

(4) Murray Gillin Ph.D. Loris Gillin M. Ed (Psych), and Deva Paul
MIND CONTROL USING HOLOGRAPHY AND DISSOCIATION:. A PROCESS MODEL
March 2000
http://www.angelfire.com/ca/heart7/MindControl.pdf

(5) Cathy A. Meadows, Masters in Clinical Psychology.
Degree from: American International College, Springfield, Massachusetts.
Graduated: 1990 On-Call anytime. No appointment necessary. Sliding scale.
No government affiliations. Payments can be made by paypal.com or other ways can be worked out.
I do counseling for targeted individuals and I also do relationship and family counseling. I am on-call and I will answer the phone unless I am sleeping, eating, or on the phone with another client. phone: 707-720-7137

(6) Dr. Colin Ross

is a psychiatrist, internationally renowned researcher, author and lecturer. In addition toThe CIA Doctors and Military Mind Control, he is also author of Project Bluebird, in which he exposes unethical experiments conducted by psychiatrists to create amnesia, new identities, hypnotic access codes, and new memories in the minds of experimental subjects. His research is based on 15,000 pages of documents obtained under the Freedom of Information Act. Dr. Ross is a past president of the International Society for the Study of Dissociation. He is the founder and President of the Colin A. Ross Institute for Psychological Trauma.

-And more precisely on the http://www.aisjca-mft.org/testim.htm  file or on other ones?

Canada

Toronto Hospital is First to Recognize Symptoms from Wireless Radiation
http://www.womenscollegehospital.ca/news-and-events/connect/the-effects-of-invisible-waves
http://www.digitaljournal.com/pr/757245
http://www.newswire.ca/en/story/994377/toronto-hospital-is-first-to-recognize-symptoms-from-wireless-radiation
http://ivn.us/2012/06/24/electromagnetic-radiation-effects-canadian-hospital/

Europe

(1) Carole Smith, UK
Carole Smith is a member of The College of Psychoanalysts, and an accredited member of the United Kingdom Register of Psychotherapists. She trained at the Institute of Psychotherapy and Social Studies, and currently serves on their Ethics Committee.
https://peacepink.ning.com/forum/topics/yu-jing-shen-qin-hai-ji-shu-de

Auditory hallucinations: a comparison between patients and nonpatients
https://peacepink.ning.com/profiles/blogs/auditory-hallucinations-a

(2) Dr Kieran McKormack - Worthen Surgery in Shropshire UK. He put on my notes that I was chased by the CIA. Now my family think that is made up. I have never mentioned this US group and never discussed it. It is pure fabrication and they are suspicious by this on my notes

(3) Dr F Murango - Pontesbury Surgery, Shrewsbury Shropshire UK. He tested my legs for heat, he said could I feel my legs. I said not really and then my legs heated up. This after copious amounts of research is related to the "magic room technique" written about in a torture manual from 1962. Written by Biderman and Zimmerman. This has huge conections with MKultra. They did it by using hands instead rather than legs. During that consultation he had three text messages, he tried to video me with a static video camcorder on a tripod. Now that is odd - a person with registrar status improving his patient contact and manner techniques was what he said he wanted the video camera for. Sorry - I do not believe that at all.

I have spoken to Rufus May - he thinks that the sensations we feel is related to trauma - text book crap. Not sure if he gets it to be honest. I applaud his non use of drugs anyway

(4) Dr.Rauni Kilde (Finland)
formerly the Chief Medical Officer for Lapland ( Finland ) , who know about this subject--- she write article " Microship implants, mindcontrol , and Cybernetics" . Now she has strill worked in that office .

(5) Dr. ANNA FUBINI--Italy
medico - specialista
nell' ELENCO PSICOTERAPEUTI

I am a Medicine Doctor also Psychoanalyst - to be pointed up: "also" not "only"! - A doctor who prefer to know and manage HEALTH and health issues than to work on fighting illnesses. But my really more personal and agreed interest is to observe, to study and then to describe the DEVELOPMENTAL PHASES of normal childhood.
All this can be reached on a Web site that I continually up-date: http://www.thrivingandhome.com/ and on the related books. The mail address to which one can contact and discuss these topics is informazioni@thrivingandhome.com .

But on working to care serious damaged persons I found the contrary of this optimistic evolutionary way to be: I met and became aware of the more evil wickedness of personal behavior, of personal purposes, of personal way to realize them. And so I built another Web site: http://www.aisjca-mft.org/ - which mail address is: associazione@aisjca-mft.org / also continually up-dated and source of mirroring books – It’s Abuse NOT Science fiction http://www.cortinalibri.it/catalog_view.php?folder=3&ID=155 and its farther issues Up-to-date Dossiers http://www.cortinalibri.it/catalog_view.php?folder=3&ID=181 .

It is to be pointed out that site and related books are a real Encyclopedic gather of collected different data and sources: then it needs to strongly dissuade to try to read in sequel the files/chapters; instead it fits to search time by time every wished topic through the main keywords of interest.
Any way the main chapters of the new book are Esperimenti su bambine/i and “Fake-mysteries on biological targets” but for being utterly informed it is necessary to go at
http://www.aisjca-mft.org/aiutoinfanzia.htm and at
http//www.aisjca-mft.org/fake-mysteries.htm   
In fact at present even the new book does not follow the quick progress of Web site: then if it is possible to read easily on paper, to be better informed it is suitable to go to the actually revised Web files.

1. If the victim died in custody, was an autopsy or forensic examination performed and which were the results?

N/A, not a physical death, as per say, but, noxious deterioration of quality of my Human Life!

III. Remedial action

Were any domestic remedies pursued by the victim or his/her family or representatives (complaints with the forces responsible, the judiciary, political organs, etc.)? If so, what was the result?

(1)  All Governments and authorities I’ve approached pleading for help, all of my appeals, pleas, and my beseeching for assistance just for an end to the tortures, have been ignored, and continue to be brushed aside, with complete disregard.

(2)   The Australian Federal Government, and other Governments, did nothing to help me when I was suffering from the terrible abuses, anxieties and tortures inflicted by the peoples using electromagnetic weaponries on my persona, ever since 2001, continuing into 2021.

(3)   My life of abuses/ tortures started ever since studying for a Master Degree at RMIT, Melbourne, Australia in 2001.

1. Information concerning the author of the present report:
2. Family Name LIU
3. First Name SOLEILMAVIS
4. Relationship to victim Myself
5. Organization represented, if any Peacepink@ https://peacepink.ning.com/

(an online help/ support group created by myself, Soleilmavis Liu)

1. Present full address

Email: soleilmavis@yahoo.com

linkedin: soleilmavis

https://peacepink.ning.com/profiles/blogs/call-for-inputs-from-the-un-special-rapporteur

Accountability for Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment

Thematic Report of the Special Rapporteur on Torture to GA76

Questionnaire

In completing this questionnaire...

Ø please consider not only treaty law but, whenever appropriate, also custom and general principles of law, as well as interpretations provided in soft-law instruments and case law;

Ø please provide reasons or examples for your answers, and feel free to cross-reference your answers in case of overlap;

Ø please clarify whether your argument is based on existing international law (lex lata) or on your assessment of what the law "ought to be" (lex ferenda).

Please note that responses will be received and processed until 15 May 2021, and that no response or position taken will be nominally attributed.

Kindly send your contributions to: sr-torture@ohchr.org.

Thank you in advance for your valuable contribution to the work of this mandate.

Questions:

1. Challenges to accountability: What are the most important legal, practical and other challenges that are conducive to the current worldwide accountability gap for torture and ill-treatment?

There are laws on the books which describe what is happening to victims of cyber torture in a general sense, such as:

• Article 5 of the Universal Declaration of Human Rights which states that:“No one shall be subjected to torture or cruel, inhuman or degrading treatment or punishment.”
• Article 12 of the Universal Declaration of Human Rights which states that: “No one shall be subjected to arbitrary interference with his privacy, family, home, or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.”
• Title 18 of United States Code, Section 242 states: “Whoever, under color of any law, statute, ordinance, regulation, or custom, willfully subjects any person in any State, Territory, Commonwealth, Possession, or District to the deprivation of any rights, privileges, or immunities secured or protected by the Constitution or laws of the United States, ... shall be fined under this title or imprisoned not more than one year, or both…” 
• The state of Michigan’s House bill Number 4514, Harmful Device law which states: “A person shall not manufacture, deliver, possess, transport, place, use, or release any of the following for an unlawful purpose: (a) A harmful biological substance or a harmful biological device. (b) A harmful chemical substance or a harmful chemical device. (c) A harmful radioactive material or a harmful radioactive device. (d) A harmful electronic or electromagnetic device. (2) A person who violates subsection (1) is guilty of a crime as follows: (a) Except as provided in subdivisions (b) to (e), the person is guilty of a felony punishable by imprisonment for not more than 15 years or a fine of not more than $10,000.00, or both.”
• Massachusetts’ Law on the Use of Electronic Weapons, which states that: “No person shall possess a portable device or weapon from which an electrical current, impulse, wave or beam may be directed, which current, impulse, wave or beam is designed to incapacitate temporarily, injure or kill, except: (1) a federal, state or municipal law enforcement officer, or member of a special reaction team in a state prison or designated special operations or tactical team in a county correctional facility, acting in the discharge of his official duties who has completed a training course approved by the secretary of public safety in the use of such a device or weapon designed to incapacitate temporarily; or (2) a supplier of such devices or weapons designed to incapacitate temporarily, if possession of the device or weapon is necessary to the supply or sale of the device or weapon within the scope of such sale or supply enterprise. No person shall sell or offer for sale such device or weapon, except to federal, state or municipal law enforcement agencies.”
• And the state of Maine’s 17-A §1004. CRIMINAL USE OF ELECTRONIC WEAPON law which states that: “Except as provided in subsection 4, a person is guilty of criminal use of an electronic weapon if the person intentionally, knowingly or recklessly uses an electronic weapon upon any other person.”

These laws articulate the rights of cyber torture victims in a general sense, however more specificity is needed to entirely accommodate the circumstances in which victims of microwave (MW) and/or directed energy weapons (DEW) attacks find themselves.  Many police officers are unaware of the technology involved and what techniques that would be needed to detect, apprehend, and prosecute abusers of MW and/or DEW’s. 

There are anti-stalking laws in all 50 states in the US, however, these laws do not include victims of multiple stalker situations which is the case for most victims of cyber torture.  Therefore, police and other law enforcement officers usually find that they cannot assist victims in these circumstances who may also be penalized further by officers who may decide to escort them to a mental facility. 

In case law, here a couple of examples where institutionalized torture in the form of human experimentation was utilized, but ultimately the abusers were held accountable after a period of time.

• In 1988 the CIA paid Velma Orlikow and eight other plaintiffs (Orlikow v. United States, 682 F. Supp. 77 -D.D.C. 1988) a total of $750,000 for horrific mind control experiments which were conducted by Dr. Ewen Cameron at Allen Memorial Institute of McGill University in Canada.
• Then, in January, 2016, the Vietnam Veterans of America successfully sued the CIA, the Army, the Department of Defense et al in a case in pursuit of medical treatment for “injuries, disabilities or illnesses” suffered from human testing using more than 400 various chemical and biological substances such as LSD, mustard gas, sarin and BZ, during a period of five decades and involving tens of thousands of active duty personnel. Vietnam Veterans of America, et al. v. Central Intelligence Agency, et al. Case No. CV-09-0037-CW, U.S.D.C. (N.D. Cal. 2009)

In each of the above cases, the plaintiffs saw and knew their defendants, therefore the facts of the case could not be disputed.  This is a great luxury, however, considering the situation for most cyber torture victims.

2. Functions, forms and levels of accountability: Please identify, explain, distinguish or compare the different functions (e.g. punitive/reparative, or proactive/preventative etc.), forms (e.g. legal, political, economic or social etc.) and levels (e.g. individual, collective, institutional, State etc.) of accountability for torture and ill-treatment.

• One instance of systemic torture and abuse was the Abu Graib prison scandal where CBS News published a series of pictures in April of 2004 showing abhorrent human rights abuses that were happening at this US prison in Iraq. The pictures caused widespread international condemnation and outrage for the United States’ handling of prisoners of the Iraq war. The abuses involved physical and sexual abuse, torture, rape, sodomy, and murder.

In the aftermath of these revelations, the US department of Defense removed 17 officers and soldiers from duty. Eleven soldiers were charged with dereliction of duty, maltreatment, aggravated assault and battery. 

The above are instances where media attention can drive accountability for victims of torture. 

3. Rights of victims: Who should be recognised as a victim of torture and illtreatment, and what are – or ought to be – victims’ procedural and substantive rights within accountability processes? Who else, if anyone, should be entitled to have access to and/or participate in accountability processes and mechanisms?

• As with physical torture and psychological torture, cyber torture victims or remote physical torture victims need much more recognition in this society as viable sufferers at the hands of criminal assailants. With the recent reporting of microwave weapons and directed energy weapons attacks upon the American diplomats to Cuba and China recently, cyber torture may now start to gain awareness and recognition in the general public. This is much-needed for victims who are suffering incomprehensibly in some cases which we feel must be addressed immediately. 
• There needs to be greater awareness of the existence of those victimized by microwave and directed energy weapons attacks among police officers, city councilmembers, civil and human rights attorneys, the governments, local communities, community groups, as well as the general public.

4. Recommendations: Based on your experience and/or analysis of accountability in (2) and (3) above, what are the most effective mechanisms / measures and/or good practices that can or should be taken to respond to the challenges you identified in (1) so as to ensure accountability for torture and ill-treatment worldwide?"

Our recommendations include: 

• The UN, the governments, Local, state, and/or federal Legislation which addresses the issues of cyber torture victims.
• Training by law enforcement in detection, apprehension, and prosecution of perpetrators of microwave and directed energy weapons abuses.
• Reporting protocols for MW and DEW victims must be established so that victims would have access to protective measures which also act as a deterrent to future harm.
• Psychological remedies – for those suffering from PTSD. Many who are suffering from physical and psychological trauma imposed by the weaponry and other human rights violations of the abusers will need specialized psychological care to achieve restoration.

Thank you and Best Regards!

Soleilmavis Liu 

Creator of Peacepink.ning.com (about 5,000 members)

an online forum for the wordwide campaign ot stop the abuse and torture with remote electromagnetic mind control technologies and directed energy weapons.
Email: soleilmavis@yahoo.com

Location: Shandong Province, China

Attached:

(1) “Mind Control with Electromagnetic Frequency” presented by Soleilmavis at the E-leader conference held by Chinese American Scholars Association (USA) and Fudan University (China) in Shanghai, January 5-7,2015.
https://peacepink.ning.com/profiles/blogs/mind-control-with-electromagnetic-frequency

(2) Book ““Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp,” provides the evidence of secret abuse and torture with voice-to-skull and remote electromagnetic mind control technologies.

http://www.lulu.com/spotlight/soleilmavis

REUTERs -

US SENATE INTELLIGENCE LEADERS SAY MYSTERY ILLNESS ATTACKS INCREASING

As the article below suggests, this week has been quite busy for the issue of microwave weapons attacks with reports that the White House, the Senate Intelligence Committee, the Pentagon, the CIA and the State Department are all investigating incidents of microwave weapons attacks, reports of which seem to be increasing. 

During the past years, some victims had tried to complain the microwave attacks to Senator Marco Rubio on the Intelligence Committee.  

All of this is great news for victims as more reports continue rolling in.  

Link:  U.S. Senate intelligence leaders say mystery illness attacks increasing

The Latest Call for Inputs from the United Nations Special Rapporteur on Torture

seeks Accountability for Torture and Degrading Treatment!

GREAT NEWS !!!  For those who have been awaiting some word from Nils Melzer, the Special Rapporteur on Torture, it seems he has not been sitting idle after all since delivering his report on cybertorture last year.  He is now preparing to take his mandate to the next level in calling for accountability for those who inflict torture and degrading treatment on their victims. 

He writes:  "in line with the Human Rights Council's encouragement to observe a victims-centred approach in the exercise of his mandate (HRC Res. 43/20), the Special Rapporteur considers it timely to dedicate his next interim report to the General Assembly to the topic of accountability for torture and ill-treatment."

Omg, it is so about time that someone is finally talking about accountability for the heinous atrocities that we see occurring daily in our community!

The next United Nations Human Rights Council meeting will be held June 21 - July 9, 2021. The questionnaire that the Special Rapporteur is calling for is due by May 15.  

Those who wish to visit his webpage and reply to his "Call for Inputs' may click here for the latest 'Call for Inputs' page.

The questionnaire itself may be found here at this link.

The idea of covert microwave weapons attacks continues to play out in the news.. Check out this recent Forbes Magazine article about the Pentagon's search for a sensor that will detect when a soldier is under attack by microwave weapons. 

The Pentagon mentioned recent reports that the Chinese army microwaved Indian soldiers in a border dispute altercation.  

This means that other sectors of society may also start to realize the danger that these stealth weapons pose to everyone's health and safety.  

I am now hearing that Congress is starting to look into the danger for everyday citizens with the creation of a task force. There may be more soon to this developing story.  

So now appears to be the time to speak up to our representatives and investigative journalists about the covert abuses of microwave technology.

in the meantime here is a link to the Pentagon's efforts to protect soldiers from covert microwave attacks.  

The Pentagon Fears That Deadly Microwave Weapons Are Undetectable

https://www.forbes.com/sites/michaelpeck/2021/03/02/the-pentagon-fears-that-deadly-microwave-weapons-are-undetectable/?sh=614e2633cc3f

The United States got a new president: Joe Biden, but all the victims, who had been working hard to urge the governments to investigate the secret abuse and torture with electromagnetic mind control technologies for the past twenty years, need to continue hard. The following open letter used to write to President Barack Obama and Donald Trump, and it is now to President Joe Biden.

President Joe Biden

The White House

1600 Pennsylvania Avenue, Washington DC 20500 

Dear President Joe Biden,

I am writing to urge you and the USA government to investigate the cover abuse and torture with remote voice-to-skull and electromagnetic mind control frequency technologies. 

I am a Chinese citizen, born and raised in China, who was first attacked by such technologies in December 2001, when I was studying for a Master`s Degree in Australia. At the time I was unfamiliar with remote electromagnetic weapons which can control thinking, behavior, emotions or decision making by attacking the brain and nervous system. Eventually, I came to learn of these technologies that are being secretly used or covered up by governments worldwide to control and harass the populace.

Noticeable effects started with some noises (whispering voices) which I heard from the floor below me or from the neighbors’ houses. The other people who lived in the same house could not hear them. Soon I started to experience a wide variety of symptoms. 

Majority of the symptoms were: pain all over the body, stomach pain, toothaches, headaches, involuntary hand tremors, inability to stand firmly on legs, alternation of cold and hot sensations, excessive perspiration, high fevers, constipation, faece and piss incontinence, sexual harassment, sleep deprivation, dream manipulation, artificial emotions (induced fear, anger, shame, joy, hate, sadness), and manipulation of memory (forgetting/remembering/screen memories). Torturers also can make me say things (forced speech). All those symptoms would disappear without any medical treatment, or sometimes, a pain would persist, even if I had strong medication. 

I was like a little trapped marionette being controlled by invisible strings. Some unknown people held the strings and controlled my actions: speaking, walking, eating, sleeping, and even my thoughts and emotions. 

Since 2002, I travelled to many places to try to escape from the torture and harassment. I had been to Hong Kong, Thailand, China, New Zealand. When I was in Hong Kong in April 2002, my brain was controlled by voice-to-skull and remote electromagnetic mind control technologies, and I was taken into the US Embassy in Hong Kong. (Details of the story can be read from my book: Twelve Years in the Grave.)

I am living in China now and still suffering the harassment and torture with these technologies. 

The proliferation of mind control technologies and their accompanying abuse and torture has become one of the twenty-first century’s greatest violations of human rights. Thousands of innocent victims across the globe have become activists for their freedom. We are demanding an international investigation into these crimes which constitute immense violations of the United Nations’ Universal Declaration of Human Rights. 

I have published my book “Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp” to let the public know details of my story. I presented my paper “Mind Control with Electromagnetic Frequency” at the E-Leader conference held by China Fudan University and CASA (Chinese American Scholars Association) in Shanghai, January 5-7, 2015. 

Provided the fact that my brain was remotely controlled by voice-to-skull and electromagnetic mind control technologies, and I was taken into the US Embassy in Hong Kong, I urge the US government to take immediate actions to investigate my case. I also require the cooperation and support of the governments of Australia and China, and request assistance from the United Nations and other governments in investigating my case. 

Thank you and Best Regards!

Yours Sincerely, 

Soleilmavis Liu

Shandong, China

Book： “Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp” http://www.lulu.com/spotlight/soleilmavis

Paper “Mind Control with Electromagnetic Frequency” 

https://peacepink.ning.com/profiles/blogs/mind-control-with-electro...

or http://www.g-casa.com/conferences/shanghai/paper_pdf/Liu-mindcontro...

It would be much appreciated that if you could kindly wide spread this letter to many people, groups, websites. More people spread this letter, more attention I would get from the President and the USA government.

All victims and supporters, please write your letters to the governments, the presidents and the public and urge all governments to investigate victims' cases immediately.

Matthew Domin, 52, a TI who has newly-arrived in the Salem, Oregon area from Missouri with the prospect of a home there, however, the leads that he had did not materialize and he is on the streets.  

He is a Christian and in possession of many marketable skills such as accounting, was an instructor at a college, and many more.  He is a whistleblower and the system has been turned on him.   

Whatever help anyone can provide for him in terms of housing assistance and/or cash would be greatly appreciated.

Here is his contact information:  

Matthew Domin

Cell:  417-299-2653

Email:  mdomin4577@gmail.com

Paypal:  paypal.me/mattityahu

THE OFFICE OF THE UNITED NATIONS SPECIAL RAPPORTEUR ON TORTURE HAS PUBLISHED VICTIMS' DOCUMENTS IT HAS RECEIVED!

The office of the UN Special Rapporteur on Torture has published the documents it has received from its latest Call for Inputs on its website. 

This shows that the UN Special Rapporteur's office is taking our community's complaints seriously, that our situation has merit and we therefore, look forward to more from his office in the days ahead.

The list can be viewed at: 

https://www.ohchr.org/EN/Issues/Torture/SRTorture/Pages/CallGA75.aspx

The Special Rapporteur on Torture appears to make oblique references to our cause.   Their report can be found at this link:   https://www.undocs.org/en/A/75/179

Soleimavis Liu presented the paper "Mind Control with Electromagnetic Frequency" at the E-Leader conference held by Fudan University (China) and Chinese American Scholars Association (USA) in Shanghai, January 5-7, 2015.

https://peacepink.ning.com/profiles/blogs/mind-control-with-electromagnetic-frequency

THE UNITED NATIONS SPECIAL RAPPORTEUR ON TORTURE REPORTS TO THE UNITED NATIONS HUMAN RIGHTS COUNCIL ON "CYBERTORTURE"

There is good news for those following international TI activism and as far as I'm aware this is a first for our community! Magnus Ollsson and Henning Witte with the help of Liliana O'Connor, who has a 25-year employment history with the UN and ICATOR, the international TI coalition organization of which PACTS is one part representing the United States, have managed to obtain entry to attend the United Nations Human Rights Council meeting in Geneva, Switzerland for this current session (February 24 - March 20).

This is a MAJOR step forward for our activism to be represented in this most respected international organization.  There are naysayers about our involvement in the UN however, the UN Human Rights Council is THE premiere international human rights organization on the planet in my opinion and their giving our issues a platform is HUGE in terms of awareness, visibility, and credibility for our cause. 

Click on this link to see a list in Google of all the world news outlets that reported on the Rapporteur's speech and his use of the term 'cybertorture.'

Magnus and Henning plan to report soon on their activities, including a planned meeting with Nils Melzer, the UN Rapporteur on Torture.

In the meantime, it seems that our community outreach efforts to Nils Melzer may have paid off after all. Mr. Melzer presented his speech to the United Nations Human Rights Council today on the subject of "psychological torture", and more specifically in regards to us, something he called 'cybertorture' which includes the use of "neurotechnologies."

He states in his report that "individuals or groups systematically targeted by cyber-surveillance and cyber-harassment generally are left without any effective means of defense, escape or self-protection and at least in this respect often find themselves in a situation of "powerlessness" comparable to physical custody." 

And that "much more systematic, government-sponsored threats and harassment delivered through cyber-technologies not only entail a situation of effective powerlessness, but may well inflict levels of anxiety, stress, shame and guilt amounting to “severe mental suffering” as required for a finding of torture."

Click on the link below to read Mr. Melzer's entire report:  

Report of the Special Rapporteur on Torture and other cruel, inhuman treatment of punishment

surveyresults19Dec.doc

An Anonymous Survey for Mind Control Victims

I hope and pray that everyone has a much better year.

I greatly appreciate every member in peacepink, supporting each other, hand in hand together.

And I pray for an end to these crimes and for peace in all the world.