Most of us are familiar with Dr. Michael Hoffer, the physician who examined the US diplomats to Cuba with the 'Havana Syndrome.'  

Tonight we finally hear from a TI who has actually been to see him. 

Jax found him to be extremely knowledgeable about our issues, including the weaponry.  And she reports that he and his staff are open to examining more TI's and he may even help educate other doctors worldwide about how they can help their patients who are targeted individuals.  

Hopefully more TI's will visit with him and his staff so that we will begin to develop a network of physicians who can assist our community. 

This will establish validation of our targeting among medical personnel, and then with the general population. 

From Jax:  "I urge everyone to contact me, Jax Domnitz, via email:  jax@langineers.com to sign up to visit Dr. Hoffer. I will need to know your name, phone #, city and state, your type of insurance and tell you how to get an appointment. I will give [information] to everyone who is ABSOLUTELY POSITIVE that they are going to see Dr. Hoffer;  Not wishful thinking.  [He has the] actual ability to... help us eradicate DEWs.  This is a very good first step."

Soleilmavis presented this paper at E-Leader Conference held by CASA (Chinese American Scholars Association) and Masaryk University, BRNO, Czech Republic, in Jun 2019.

Many Chinese people claimed that they are descendants of Yan Huang, while claiming that they are descendants of Hua Xia. (Yan refers to Yan Di, Huang refers to Huang Di and Xia refers to the Xia Dynasty). Are these truth or false? We will find out from Shanhaijing’s records and modern archaeological discoveries.

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. These were not only the names of groups, but also the names of individuals, who were regarded by many groups as common male ancestors. 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 the sea or in the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

Archaeological discoveries prove Dong Yi Culture, which was built by the Shao Hao People in the Shandong Peninsula, was the most advanced Neolithic Chinese culture, greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. The Nü He People (called Mother of Yue (moon) in Shanhaijing), who lived in the Jiaodong (eastern Shandong) Peninsula, was one group of the Shao Hao People, had worried about the sea level rising and had sent the Xi He and Chang Xi People to the west of the Shandong Peninsula to expand the scope of their territories. The Nü He (including Xi He and Chang Xi) were the main founders of Dong Yi Culture and held the most advanced science and technologies during the Neolithic Age. They built unique Jiaodong coastal and maritime cultures, the earliest Chinese Maritime Culture. They were also the founders of the earliest Neolithic Chinese astronomy and Calendar.

It is believed that the name of “Hua Xia” came from the earliest Chinese nations - Hua and Xia, which were the roots of Chinese civilization. The Hua Nation was built by the Hua (Nü He) People as early as Longshan Culture (3200-1900BCE) in the eastern Shandong Peninsula and the Xia Dynasty (about 2070-1600BCE) was built by the Great Yu, an offspring of the Di Jun People, about 4500 years BP in the area between today’s Tongguan and Erlitou along the Yellow River, where early Longshan Dong Yi Culture had turned these Di Qiang Culture regions into outposts of Dong Yi Culture.

 Certainly, the Hua and Xia People were the main sources of ancient Chinese in the Yellow and Changjiang River valleys. Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts referred to a kind of sacrifice to Shang’s ancestors, suggesting the Shang’s emperors regarded the Hua People as their ancestors. However, due to the Zhou Dynasty (1046-256BCE) falsely fabricating that Yan Di and Huang Di were common ancestors of all ancient Chinese people, including the Zhuan Xu, Di Jun and Shao Hao, many ancient Chinese historical books recorded these falses. Meanwhile, the descendants of Yan Di and Huang Di, who lived in the northern and northwestern Asia, kept invading the middle and lower reaches of the Yellow and Changjiang rivers, many Chinese people claimed that they were the descendants of Yan Huang.

Keywords: Shanhaijing; Neolithic China, Di Jun, the Great Yu, Erlitou, Ancient Chinese Civilization

Introduction

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. These were not only the names of groups, but also the names of individuals, who were regarded by many groups as common male ancestors. 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 the sea or in the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

Archaeological discoveries prove Dong Yi Culture, which was built by the Shao Hao People in the Shandong Peninsula, was the most advanced Neolithic Chinese culture, greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. The Nü He People (called Mother of Yue (moon) in Shanhaijing), who lived in the Jiaodong (eastern Shandong) Peninsula, was one group of the Shao Hao People, had worried about the sea level rising and had sent the Xi He and Chang Xi People to the west of the Shandong Peninsula to expand the scope of their territories. The Nü He (including Xi He and Chang Xi) were the main founders of Dong Yi Culture and held the most advanced science and technologies during the Neolithic Age. They built unique Jiaodong coastal and maritime cultures, the earliest Chinese Maritime Culture. They were also the founders of the earliest Neolithic Chinese astronomy and Calendar.

It is believed that the name of “Hua Xia” came from the earliest Chinese nations - Hua and Xia, which were the roots of Chinese civilization. The Hua Nation was built by the Hua (Nü He) People as early as Longshan Culture (3200-1900BCE) in the eastern Shandong Peninsula and the Xia Dynasty (about 2070-1600BCE) was built by the Great Yu, an offspring of the Di Jun People, about 4500 years BP in the area between today’s Tongguan and Erlitou along the Yellow River, where early Longshan Dong Yi Culture had turned these Di Qiang Culture regions into outposts of Dong Yi Culture.

 Certainly, the Hua and Xia People were the main sources of ancient Chinese in the Yellow and Changjiang River valleys. Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts referred to a kind of sacrifice to Shang’s ancestors, suggesting the Shang’s emperors regarded the Hua People as their ancestors. However, due to the Zhou Dynasty (1046-256BCE) falsely fabricating that Yan Di and Huang Di were common ancestors of all ancient Chinese people, including the Zhuan Xu, Di Jun and Shao Hao, many ancient Chinese historical books recorded these falses. Meanwhile, the descendants of Yan Di and Huang Di, who lived in the northern and northwestern Asia, kept invading the middle and lower reaches of the Yellow and Changjiang rivers, many Chinese people claimed that they were the descendants of Yan Huang.

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 in the Eastern Shandong (or Jiaodong) Peninsula (in the East of the Jiaolai River)

Many archaeological discoveries in the eastern Shandong (or Jiaodong) Peninsula suggest Dong Yi Culture began in the eastern Shandong as early as the western Shandong. 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 major 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 eastern Shandong with the co-existing Dawenkou-Longshan Culture in the western Shandong. [2] Many scholars thought the Neolithic culture in the eastern Shandong had its own special features and became an independent system based on its own resources.

Archaeologists agree that Baishi Culture (about 7,000 years BP), which was named after the village of Baishi of Yantai, whose altitude is 23 meters today and 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 and Japanese archipelago. Baishi Culture was more developed than Banpo Culture (about 6800-6300 years BP) of Xi’an, which belonged to Yangshao Di Qiang Culture (about 5000-3000BCE). Baishi coastal culture and Beixin (about 5300-4100BCE), an inland culture in the western Shandong, were in the same period, had some similarities, but had major differences, suggesting that Baishi Culture had its own resources - the advanced earliest Neolithic coastal and maritime cultures along the coastline in the Jiaodong Peninsula. However, most sites of the earliest coastal and maritime cultures were drowned by sea water during the sea level rising, but Baishi site was the rare survivor. Baishi Coastal Culture proves that the Jiaodong Peninsula was the important birthplace of Chinese Neolithic coastal and maritime cultures, which had influences to the Liaodong Peninsula, Korea Peninsula, Japanese archipelago and the Kamchatka Peninsula, Aleutian Islands and Americas.

During the time of late Dawenkou and Longshan cultures, Shandong and Eastern China formed a large area of Dong Yi influence; however, Dawenkou-Longshan Culture in the Jiaodong Peninsula came from the Jiaodong People, while Dawenkou-Longshan Culture in the western Shandong came from the Neolithic Shandong people who developed inland cultures. After Dawenkou-Longshan Culture spread out from today’s Shandong to the west, south and north to other people’s territories, it also had roots in other cultures.

There were many archaeological sites, which were in the periods of Dawenkou, 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 (about 2070-1600BCE), in the Jiaodong Peninsula.

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: [3]

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. [4]

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:

• 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, written in the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, written during the Xia Dynasty (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. [1] Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work.

Where was the Great Wilderness recorded in Shanhaijing? According to Shanhaijing, the Great Wilderness was a large tract of savage land that was 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 were unfit for human habitation.

In Shanhaijing, the River refers to the Yellow River, which rises in the northern Bayankala Mountains, and the Jiang refers to the Changjiang River, which rises in the southern Bayankala Mountains which is located in the northeastern Tibetan Plateau.

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 mobile 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. Shanhaijing uses “sea” to name saltwater lake and uses “deep pool” or “lake” to name freshwater lake. 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.

Many current scholars believe that Mount Buzhou is 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 many groups of the Di Jun’s offspring living in the northwestern Tibetan Plateau, including King Shun’s group and the Yu People, who lived 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 The Classic of the Great Wilderness: West -

The Western Queen Mother lived in Mount Yu.

The Hu Ren (also called Di Ren) People were the 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 The Classic 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 The Classic 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.

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.

To be continued to Part II : https://peacepink.ning.com/profiles/blogs/hua-xia-yan-huang2

Other Scholarly Papers Presented and Published by Soleilmavis.

https://peacepink.ning.com/profiles/blogs/scholarly-papers-presente...

Soleilmavis presented this paper at E-Leader Conference held by CASA (Chinese American Scholars Association) and Masaryk University, BRNO, Czech Republic, in Jun 2019.

From (Part I) Originally, the Descendants of Hua Xia were not the Descendants of Yan Huang

https://peacepink.ning.com/profiles/blogs/hua-xia-yan-huang1

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

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 and later in other parts of the world and ended between 4500BCE and 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. [2]

Shanhaijing records Huang Di’s, Yan Di’s, Di Jun’s, Zhuan Xu’s and Shao Hao’s group lived in the Pamirs Plateau and their offspring moved to the east and spread out to all over China. Many recent Chinese Neolithic archaeological discoveries have included cultivated rice from as early as 14,000 years BP. These include sites 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 9000-6000BCE). Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Bianbian cave of Yiyuan in Shandong (about 9,000-12,000 years BP), Nazhuantou of Xushui in Henan, Yuchanyan of Dao County in Hunan, Diaotonghuan in Jiangxi, Baozitou of Nanning in Guangxi, Ji County of Tianjin and Qinglong County of Guizhou. 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.

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 came from the Middle East, began to enter the Pamirs Plateau around 16,000-15,000 years BP, soon they 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. It made it possible to ascertain the patriarchal clan of a group of people instead of an individual.

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 the patriarchal ancestors of most ancient groups of people due to the long-time of the 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, 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 Falsified Stories in the Five Classic of Regions Within the Seas of Shanhaijing

In the earliest records of Shanhaijing, Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao were regarded as ancestors of different groups of Neolithic Chinese people. 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.

Many historians agree that the ancient Kings Yan Di and Huang Di did not descend from Han Chinese stock. Scholars of the Zhou Dynasty (about 1046-256BCE) fabricated stories of Yan Di and Huang Di’s lineage for political purposes.

Historians commonly agree that the rulers of the Zhou Dynasty united China with help from the Huang Di People (especially, Bei (north) Di and Xi (west) Rong People) and the Yan Di People (especially, Di Qiang People). To encourage the assimilation of all Chinese people, the Zhou fabricated several new stories, which could not be found in the previous three books of Shanhaijing, and added these stories into one more part to Shanhaijing - Five Classic of Regions Within the Seas, declaring King Yan Di and Huang Di to be the common ancestors of all Chinese people and falsely claiming that Di Jun, Zhuan Xu and Shao Hao were descendants of Huang Di and Yan Di.

The Five Classic of Regions Within the Seas records:

Huang Di was the father of Luo Ming; Luo Ming was the father of Bai Ma (white horse); Bai Ma was also known as Gun. Gun was the father of the Great Yu. Huang Di ordered Zhu Rong to kill Gun in Yu Jiao. After Gun had been killed, the Great Yu came out from his belly.

Yan Di and his wife Ting Yao, who came from the Chi Shui People, were the parents of Yan Ju; Yan Ju begat Jie Bing; Jie Bing begat Xi Qi; Xi Qi begat Zhu Rong; Zhu Rong begat Gong Gong, who lived along the Changjiang River; Gong Gong begat Shu Qi; Shu Qi begat Fang Dian. Gong Gong begat Hou Tu; Hou Tu begat Ye Ming; Ye Ming begat Shui; Shui was the ancestor of twelve groups of people.

Yan Di’s grandson Bo Ling and his wife Yuan Fu were the parents of Gu, Yan and Shu.

Huang Di and his wife Lei Zu were the parents of Chang Yi; Chang Yi was the father of Han Liu in Ruo Shui River; Han Liu and his wife A Nü were the parents of Zhuan Xu.

The Five Classic of Regions Within the Seas gave Di Jun the following offspring.

Yu Hao was the father of Yin Liang; Yin Liang was the father of Fan Yu, who made the first boat; Fan Yu was the father of Xi Zhong; Xi Zhong was the father of Ji Guang, who made the first cart with wood.

Shao Gao (Shao Hao) was the father of Ban, who made the first bow and arrow.

Yan Long first made the Qin and Se, ancient music instruments.

San Shen was the father of Yi Jun, who first made Qiao Chui (tools, such as ploughs and plowshares); since then, people have made handicrafts.

Hou Ji first cultivated grains. His grandson, Shu Jun, first cultivated grains with the help of cattle.

Due to the long period over which China was ruled by the Zhou Dynasty from 1046BCE to 256BCE, the falsified stories created by this dynasty had deeply influenced later historians and scholars, including the Book of Documents (ShangShu) (author unknown, written during the the Zhou Dynasty), Bamboo Annals (written during the Zhou Dynasty), GuoYu (author Zuo Qiu-ming, records the history from 990BCE to 453BCE), ChunQiu (author Confucius, records the history of the State of Lu from 722BCE to 481BCE) and even Sima Qian (145-87BCE), author of The Records of the Grand Historian, or Shiji. Sima Qian, who had read all famous historical records and integrated views from various books, wrote Wudi Benji, or Annals of the Five Kings, as the first chapter of his book. Sima Qian informs us, “The written records about Huang Di provided by many historians and scholars were not precise. Even a learned man cannot make it clear. I carefully chose records with rigorous diction from historical books to compile the Wudi Beiji.” Sima Qian also could not completely certain which record was accurate. However, today, the historical truth has unfolded in front of us with the aid of modern advanced archaeology.

The Movement of the Yan Di and Huang Di People During the Neolithic Age.

 The Yan Di People spread out from the Pamirs Plateau to the west and north of the Taklamakan Desert, later spread out to the north and northwest of the Tianshan Mountains.

Huang Di’s group first lived in Mount Mi in the Pamirs Plateau, then moved to the west of the Qinghai Lake and east of the Taklamakan Desert.

Shanhaijing records many famous wars between the Zhuan Xu, Di Jun and Huang Di People, such as the Ying Long People (offspring of Huang Di) killed the Chi You People (offspring of Zhuan Xu) and Kua Fu People (offspring of Zhuan Xu); the Yu People (offspring of Di Jun) destroyed the Gong Gong and Xiang Yao (offspring of Zhuan Xu); the Ba People (offspring of Huang Di) fought with the Shu Jun People (offspring of Di Jun). After these wars, ancient groups of Chinese people made an agreement that the Huang Di People would live in the north of the Chishui River, later, they spread to the north of the Yellow River and north of the Yinshan Mountains. Their migration routes were:

1)   To the north, to the Kazakhskiy Melkosopochnik and its surrounding areas; then to the further north to the Baraba steppe and the Ishim Grassland, also to the Yablonovyy Khrebet Mountains and the further northern areas.

Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age.

2)   To the Altun Mountains, Qilian Mountains, Helan Mountains and Yinshan Mountains.

The Huang Di People spread to the north of the middle reach of the Yellow River and north of the 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 of Ningxia represent ancient hunting cultures from different northern nomadic tribes. Most of these tribes were Huang Di’s offspring; however, some nomadic groups from the Di Jun, Zhuan Xu, or other peoples also had the ability to reach this area.

3)   First to the north and south of the Tianshan Mountains, then to the Altay Shan Mountains and its surrounding areas, and from there to the northeast, to the Mongolian Plateau, then to the east to the Da Xing’an Ling Mountains, the Northeast Plain and the Changbai Mountains, until they reached the Bohai Sea and Sea of Japan. They also went to the Korean Peninsula, which was named Liu Bo Mountains in Shanhaijing. There were some Huang Di’s offspring spread out to the Japanese archipelago.

Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age. However, some Huang Di’s groups, who moved to the east of the Da Xing’an Ling Mountains, turned from nomadic to agricultural lifestyles.

The Classic of the Great Wilderness: East tells the Yu Hu People and Yu Jing People spread to the northeast and reached the Liu Bo Mountain (today’s Korea Peninsula) and the Eastern Sea (today’s Sea of Japan). The Yu Hu and Yu Jing were offspring of Yu Hao (offspring of Huang Di), who used to live in the west of the Qinghai Lake and might have learned the early farming technologies from the Di Jun People.

Archaeologists have discovered that Xiaohexi Culture (about 6500BCE), Xinglongwa Culture (6200-5400BCE) and Zhaojiagou Culture (5200-4400BCE) in Aohan Banner of Inner Mongolia Autonomous Region in the southeast of the Da Xing’an Ling Mountains, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning, had built farming civilizations, mainly cultivated millet and had reared livestock. The Yu Hu and Yu Jing People were origins of direct founders of the Xiaohexi, Xinglongwa, Zhaojiagou and Hongshan cultures. These cultures did not contribute to the development of the Yellow River Valley Cultural System.

The Movement of the Shao Hao and Di Jun Peoples During the Neolithic Age.

The Shao Hao and Di Jun People spread out from the Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake, later spread out to the Weihe River Valley, then to the lower reach of the Yellow River and the Shandong Peninsula, living a nomadic lifestyle, collecting millet and hunting animal during about 16,000-14,000 years BP. The Di Jun People, who followed the Shao Hao’s migration route to the east, lived in the west of the Shao Hao’s inhabitation areas. The migration route of Shao Hao’s groups was exactly the later Old Silk Road, which was built during the Han Dynasty (202BCE-220CE).

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 Neolithic Chinese people would like to build close relationships with them. Thereby the Shao Hao had greatly influenced other groups of Neolithic Chinese people with their advanced technologies since their early time.

Around 11,000 years BP, Neolithic Chinese people went from gathering to cultivating millet. The Shao Hao and Di Jun People became origins of direct founders of the Weihe River Valley Culture, including Laoguantai Culture (6000-5000BCE), Qin’an Dadiwan First Culture (6200-3000BCE) in Qinan County of Gansu and it successor, Yangshao Culture (5000-3000BCE), also called Painted-Pottery Culture, centered in Huashan and existed in the middle reach of the Yellow River, and the Cishan-peiligang Culture (6200-4600BCE), another origin of Yangshao Culture, in modern-day Henan and southern Hebei. These cultures were named “Di Qiang Culture” by modern historians. The Shao Hao People, who mastered the most advanced sciences and technologies during the Neolithic Age, were the leading developers of Di Qiang Culture.

The Shao Hao People, who moved to the Shandong Peninsula, branched out to many groups, living a nomadic lifestyle during about 16,000-14,000 years BP. About 11,000 years BP, they went from gathering to cultivating millet and soon developed the most advanced Neolithic cultures in the Shandong Peninsula, including Houli Culture (about 6400-5700BCE), a millet-growing culture in Linzi, and its successor - Beixin Culture (about 5300-4100BCE), a millet-growing culture in Tengzhou. The potteries discovered in Houli Culture are main painted-potteries, but also have some black potteries, which used more advanced technologies. Dawenkou Culture (about 4100-2600BCE) existed primarily in the Shandong Peninsula, but also appeared in eastern Anhui, Henan and Jiangsu and affected deeply the cultures in the lower reach of the Changjiang River. It overlapped with the territory of Shao Hao People.

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. The Shao Hao People were sole founders of Dong Yi Culture. The technologies of making black potteries were developed only in the Shandong Peninsula and later spread out to other places of China. Longshan Dong Yi Culture (3200-1900BCE) spread out to the territories of the Cishan-peiligang and Yangshao Di Qiang cultures and turned these areas into outposts of Dong Yi Culture. Through this diffusion, Dong Yi Culture greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

The Shao Hao People also spread out from the Shandong Peninsula to other places of China along the coastlines, including the Changjiang River estuary, Taiwan and southeast Asia, even Philippines and Polynesia during about 16,000-14,000 years BP.

The Shao Hao People lived near the sea in the east of the Di Jun’s territories in the lower reach of the Changjiang River. The Shao Hao and Di Jun were origins of direct founders of the rice-growing cultures, including Hemudu (5000-3300BCE) in Yuyao of Zhejiang, Majiabang (5000-4000BCE) in Jiaxing of Zhejiang and its successors, Songze (3800-2900BCE) in Qingpu District of Shanghai, and Liangzhu (5300-4200BCE) near Taihu of Zhejiang. The Jade Statues in Lingjiatan Culture (3500-3300BCE) in Hanshan County of Anhui Province have big eyes with double eyelids, the obvious non- Mongoloid characteristics, suggesting the Shao Hao were direct founders of this culture. Many painted-potteries and a large numbers of black potteries discovered in the lower reach of the Changjiang River, prove the deep influence by Dawenkou Dong Yi Culture (4100-2600BCE).

The Shao Hao People spread out along the coastline to the southeastern China, including Taiwan, where Dabenkeng (4000-3000BCE) Culture was developed, later spread out to the Southeast Asia, Malaysia, Indonesia, Polynesia and Australia. The Di Jun People had the ability to follow the Shao Hao’s migration routes, while the Zhuan Xu People also had the ability to reach the Southeast Asia and follow the Shao Hao’s migration routes.

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 Taiwan to Philippines and Polynesia. Dawenkou Culture (4100-2600BCE), which greatly influenced cultures in the lower reach of the Changjiang River, also deeply influenced Dabenkeng and cultures in the southeastern Asia, Philippines and Polynesia.

The Shao Hao People, who spread out from the Shandong Peninsula to the north, Arctic Cycle and Americas along the coastline or through the sea by boat during about 16,000-5,000 years BP, did not leave many archaeological remains for us, due to their migration routes being drowned by sea water while the sea level rising.[10]

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

The Nü He People

The Shao Hao People, who moved to today’s Shandong Peninsula, branched out to many groups. One of these Shao Hao Groups was named Nü He. The early inhabitation areas of the Nü He People covered a large areas including today’s eastern Shandong Peninsula and its east areas, also spread out to the north to today’s Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas, and the south to Eastern and Southeastern China, including Taiwan, then to Southeastern Asia and Australia, until the sea level rising drowned most of their inhabitation areas. The Nü He People, who lived near the coastlines, turned from nomadic to coastal and maritime lifestyles, developed the earliest coastal and maritime cultures. Literally, “Nü” means female and “Nü He” means the He People having female as leader.  

About 6,000 years BP, the sea level was two to five meters higher than today’s present sea level and it dropped during 5,000 years BP. Archaeologists agree that the Baishi Culture (about 7,000 years BP), which was named after the Baishi site in Yantai was found in 2006, was a kind of coastal culture and had its own sources - the earliest Neolithic coastal and maritime cultures, which were built before 7,000 years BP by the Baishi’s ancestors along the coastline in the Jiaodong Peninsula and were drowned by sea water during the sea level rising. The earliest Neolithic coastal cultures of the Jiaodong Peninsula spread out from the Jiaodong Peninsula to the Liaodong Peninsula, Korea Peninsula and Japanese archipelago, also to be able to the Kamchatka Peninsula, Aleutian Islands and Americas. The Nü He People who lived near the East End of the Earth recorded in Shanhaijing, were ancestors the Baishi People. The Baishi Site, whose altitude is 23 meters today, proves that the Jiaodong Peninsula was the important birthplace of Neolithic Chinese Maritime Culture and the Nü He People were the funders of the earliest Neolithic Chinese Maritime Culture.

Worried about the sea level keeping rising that the whole Shandong Peninsula would be drowned by sea water, during about 7,500-7,000 years BP, the Nü He People ordered Xi He (a female leader) to lead some people, re-named them “Xi He People,” to move to the upper reach of the Ganshui River in the southwest of the Shao Hao People’s territory in the Taishan and Yimeng Shan Mountains, where they developed Beixin Culture (5300-4100BCE). Some Xi He women discarded their tradition of endogamy with the Shao Hao men and found the Di Jun men to be their husbands, moved to the lower reach of the Ganshui River and set up ten groups of people, named them Ri (sun), near the Weishan Lake. Through this way, the Nü He People expanded the scope of their territories.

The Nü He People also ordered Chang Xi (a female leader) to lead some people, re-named them “Chang Xi People,” to move to the western Kunlun Mountains. In order to get help from the Di Jun People in the long and rough route, the Chang Xi women had to found the Di Jun men to be their husbands. Through this way, the Nü He People would build an inhabitation base area near the Pamirs Plateau for the future. The Chang Xi People dwelled in the western Kunlun Mountains and became twelve groups of the Yue (moon) People. The Yue (moon) People regarded themselves as invariable (Chang) tributary groups to the Nü He People, who were their mothers, and often went back the eastern Shandong Peninsula to visit the Nü He People.

It is believed that the famous stories of “Hou (sovereign) Yi shooting the suns” and “Chang E (lady) going to the moon” came from the Xi He and Chang Xi People. The earliest records of these stories were written in the bamboo-slips book of the Qin Dynasty (221-206BCE), “Gui Zang,” discovered in the No. 15 Qin’s tomb in Wangjiatai of Jianglin, Hubei. Originally, the story of “Hou Yi shooting the suns” said the Hou Yi People abolished the other nine Sun (Ri) tribes, united them to one Sun (Ri) tribe, instead of shooting the nine suns in the sky; the story of “Chang E going to the moon” said the Chang E (Chang Xi) People went to the west to set up the twelve Moon (Yue) tribes, instead of flying to the moon in the sky. But later, mankind continued enriching the stories of Hou Yi and Chang E by adding in more fancies, finally Hou Yi’s story became a myth of Hou Yi shooting down nine suns and leaving only one in the sky; Chang E’s story became a myth of Chang E stealing secret prescription, which could make her alive forever, from the Western Queen Mother and then flying to the moon in the sky. Also, Hou Yi became Chang E’s husband in later’s fancies.

The ten Ri (sun) and twelve Yue (moon) coincide with the ten Heavenly Stems (Tian Gan) and the twelve Earthly Branches (Di Zhi) in the traditional Chinese Calendar, the Stems-and-Branches or the Chinese sexagenary cycle. 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 ten Ri (sun) and twelve Yue (moon) coming from their mothers, the Nü He People, hints that the Nü He People were the inventors of the traditional Chinese Calendar.

Archaeological Discoveries Prove the Shao Hao and Nü He People Taking the Leading Role in Making the Yellow River Valley Culture, the Root of Chinese Civilization.

Shanhaijing’s records reveal that the Shao Hao People mastered the advanced technologies during the Neolithic Age. Archaeological discoveries prove Dong Yi Culture, which was built by the Shao Hao (including Nü He) People in the Shandong Peninsula, was one of the most advanced Neolithic cultures, greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. Meanwhile, the Shao Hao People took the leading role in developing the early Di Qiang Culture, including Weihe River Valley Culture and Cishan-peiligang Culture, early lower reach of Changjiang River Valley Culture and early cultures in Taiwan, South Asia, Malaysia, Philippines and Polynesia.

The Nü He People, who lived in the Jiaodong (eastern Shandong) Peninsula, were the founders of Baishi Culture (about 7,000 years BP), its resources - the earliest coastal and maritime cultures, and its successors - Dawenkou-Longshan Culture in the Jiaodong Peninsula. Before 7,500-7,000 years BP, the Xi He People, who carried the Nü He’s advanced technologies, moved from the Jiaodong Peninsula to the southwestern Taishan and Yimengshan Mountains, turned from coastal and maritime to agricultural lifestyles, learned from both Houli inland culture, which was developed by the Shao Hao People in the Taishan Mountains, and the earliest Jiaodong’s coastal and maritime cultures, which were developed by the Nü He People, and developed the more advanced inland culture - Beixin Culture (5300-4100BCE), which deeply influenced other Shao Hao People and turned them into outposts of Beixin Culture. The Xi He People were the founders of Beixin Culture and its successors - Dawenkou-Longshan Culture in the western Shandong.

We can say that the Nü He People were the root of Baishi, Beixin and Dawenkou-Longshan Cultures in the Shandong Peninsula. After the Xi He People accepted exogamy with the Di Jun People and gave birth to ten groups of the Ri (sun) People, who lived near today’s four lakes of Weishan, Dawenkou-Longshan Culture spread out quickly from the Shandong Peninsula to the Di Jun People’s territories, which were in the west of the Shao Hao’s territories. By letting the Chang Xi and Xi He women find the Di Jun men to be their husbands, the Nü He People expanded their territories, spread their most advanced sciences and technologies to other Shao Hao People, the Di Jun People and even to the western places. This helps Longshan Dong Yi Culture (3200-1900BCE) 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 Culture was the Root of the Xia, Shang, Zhou, Qin and Han Cultures.

The Xia Dynasty (about 2070-1600BCE) was the first dynasty in China to be described in ancient historical chronicles, such as Bamboo Annals, Classic of History and Records of the Grand Historian. Historians agree that an offspring of the Di Jun People, the Great Yu, who lived near today’s Tongguan recorded in Shanhaijing, founded the Xia. Many Chinese archaeologists generally identify Erlitou (1900-1500BCE), Yanshi of Henan Province, as the site of the Xia. The Xia covered an area of northern Henan, southern Hebei, southern Shanxi and western Shaanxi provinces, along the Yellow River, where was the inhabitation areas of early Cishan-peiligang (6200-4600BCE) and Yangshao (5000-3000BCE) Di Qiang cultures, but had been turned into outposts of Longshan Dong Yi Culture during 3200-1900BCE.

The Shang’s ancestors living in Qufu of Shandong suggests that they were offspring of the Xi He People, the founders of Beixin and Dawenkou-Longshan Cultures.

The Zhou People moved from the west of the Qinghai Lake to the Weihe Plain during Gugong Danfu’s time, about 1250-1150BCE, turned from nomadic to agricultural lifestyles, learned eagerly from the most advanced Dong Yi Culture and developed quickly into a state. Clearly, Dong Yi Culture was the root of the Zhou’s Culture. Zhou Gong-dan (about 1100BCE ago) made The Rites of Zhou by renovating the rites of Xia and Shang to record ceremonial rites, etiquette and regulations in the official and political system of the Zhou Dynasty (1046-256BCE). 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. Confucius venerated Zhou Gong-dan as a pioneer of Confucianism.

The ancestors of the Qin’s leaders were the Shang’s peerages and lived in the Shandong Peninsula, suggesting they were offspring of either the Xi He or Shao Hao People, who surrendered to the Shang. The Shang emperor ordered the Qin’s ancestors to move from the Shandong Peninsula to the Weihe River Valley to resist the Zhou, Di and Rong Peoples. In 1046BCE, the war between the Zhou and Shang destroyed the Shang, the Qin’s ancestors became slaves of the Zhou Dynasty. Dong Yi Culture was the root of the Qin (221-206BCE), offspring of the Shao Hao People.

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 area during an era of great cultural and intellectual expansion in China from 771BCE to 221BCE. 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. Micius’, Confucius’ and Zhuang-zi’s ancestors were the Shang emperors’ offspring who lived in the State of Song.

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. 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 Ancient Hua Nation was one of the Earliest Nation, earlier than the Xia Dynasty, in Neolithic China.

Hua Xia was the name of China before the Han Dynasty (202BCE-220CE). Today Chinese still call China “Hua Xia” or “Zhong (central) Hua.” 

There are no historical records of the Hua and the Xia nations before the Zhou Dynasty. From the little surviving remains of the Shang oracle bone script and the Changle (Weifang) Bone Inscriptions, which were 1,000 years earlier than the Shang oracle bone script, we could not find written records of the Hua and Xia nations.

According to some legends, the Hua People were the earliest group who promoted picking plants as food and planting grains, while the Xia People were the earliest group who promoted cultivating grains; and the Hua planted grains earlier than the Xia. The legends tells that the nations of Hua and Xia were built by different groups of people. It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia.

Archaeologists agree that Dong Yi Culture, which was developed by the Shao Hao (including Nü He) People first in the Shandong Peninsula and later spread out to other places of China, was the most advanced culture during the Neolithic Age and took the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. Dong Yi Culture began in the eastern Shandong as early as the western Shandong. Archaeologists have discovered some sites with an implied code of etiquette in Longshan Culture (3200-1900BCE) in the Shandong Peninsula, showing social stratification and formation of the nation, suggesting the earliest nations of China were developed by the Shao Hao (including Nü He) People in the Shandong Peninsula, earlier than the Xia Dynasty (about 2070-1600BCE).

Archaeologists have discovered many bronze wares, which were made during about 1600-1046BCE, in the eastern Shandong Peninsula, suggesting there were ancient nations in the east of Jiaolai River, where was the settlement of the Nü He People.

In the west of Chengshantou, the easternmost place of the Shandong Peninsula, the Buye site of Buliu in Rongcheng have discovered some bronze wares which were made during the late Spring and Autumn (770-476BCE) 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-coins were a kind of coin money. During the Western Zhou, many vassal states of the Zhou had made knife-coins. 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 rituaI 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 Guicheng bronze wares let us know that the Guicheng ancient nation had existed for a long time before the remaining Ji people (in 690BCE) and Lai people (in 567BCE) escaped to the east of the Jiaolai River.

One of the Guicheng bronze wares has five words of inscription, which were translated by archaeologist Chen Meng-jia (1911-1966) to be “Lai Bo made Lü Ding (tripod cauldron for army junction).” Therefore, some historians regarded Guicheng as the Lai Nation’s capital. However, Wang Xian-tang (1896-1960), former vice director of Shandong Provincial Cultural Relics Administration Committee, said in his book Ji Bronze Wares of Huang County (today’s Longkou), “Guicheng was not the capital of the Lai Nation,” and the scripts should be translated to be “Hua Bo made Lü Ding.” During the Shang and Zhou, “Bo” was the second peerage rank often used to name the king of a hostile nation. The “Hua Bo Lü Ding” is surely an evidence of the existing of a big ancient nation of Hua, which lasted until the end of the Zhou in the eastern Jiaodong Peninsula. The Guicheng site is highly possible the capital or a majoy city of the Hua Nation.

Clearly, the Buye or Yeyang Nation and Hua (Guicheng) Nation, which lasted until the end of the Zhou, were independent nations and their resources were the earliest Jiaodong ancient nations, which were founded by the Nü He People as early as Longshan Culture, earlier than the Xia.

Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts, which looks like a tree blooms flourishing and referred to a kind of sacrifice to Shang’s ancestors. He Jing-cheng, professor of Jilin University, thinks that it looks like a bright burning torch, which is tied up with reeds.

The original meaning of Hua is the Paulownia blooms flourishing. Paulownia, which had been regarded as sacred tree before the Qin Dynasty, is also named phoenix tree in China. It was said that the phoenixes perched only on Paulownia trees. From its original meaning of Paulownia blooms flourishing, the meanings of “Hua” extend to flowery, illustrious, grand and even the integrity of sovereign. Hua also means magnificent costumes when it is used in the name of Hua Xia (recorded in Zuozhuan and Shangshu).

The Classic of the Great Wilderness: South tells that the Xi He People lived in the upper reach of the Ganshui River in the southwestern Taishan Mountains. The Shang’s ancestors living in Qufu, where was located in the Xi He People’s territory, suggests that they were offspring of the Xi He People.

Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts referred to a kind of sacrifice to Shang’s ancestors, suggesting the Shang’s emperors regarded the Hua People as their ancestors, therefore, the Xi He People came from the Hua People. Also Shanhaijing and legends say that the Xi He and Chang Xi People had the same resource - the Nü He People. Therefore, the Xi He and Chang Xi People came from the Hua People, one group of the Nü He People in the Jiaodong Peninsula.   

The Nü He People chose “He,” whose literal meanings include “together with, and,” “harmonization, integration” and “peace or kindness” in some uses, as the name of their group, hinting that the Nü He had the idea of integration with other ancient groups of Chinese people. The Hua (Nü He) People inherited the “He” idea from the Nü He and began to integrated with the Di Jun People by sending the Xi He and Chang Xi People to marry with the Di Jun men and give birth to ten Ri (sun) and twelve Yue (moon) People.

The Nü He People worshipped the Yuan (red or fire phoenix), which could control the sun and the moon, recorded in Shanhaijing. Also Chinese legends say that the phoenix perched only on Paulownia (Hua) tree. This hints us that the original fire Phoenix worship was from the Nü He People, who lived in a place, where grew many Paulownia (Hua) trees, therefore, they named their place “Hua” and called themselves the Hua People.

From legends and archaeological discoveries, we can ascertain that Hua was almost certainly a Nü He nation in the eastern Shandong Peninsula, which was earlier and more developed than the Xia Dynasty. However, archaeologists have not discovered evidence of the exact location of the Hua Nation.

Shanhaijing’ records and archaeological discoveries reveal that the Zhou Dynasty falsified the stories of the Zhou’s ancestors being Di Jun’s offspring and all other peoples being Huang Di’s offspring to make the allied force to fight with the Zhou against the much larger Shang Dynasty, also later to rule all groups of people. The earliest records of the Xia Dynasty were during the Zhou, who put the Xia, offspring of the Di Jun People, to be the first dynasty in China and deliberately eliminated important records of the Shao Hao People, including the Hua Nation. The Zhou’s falsified stories had deeply influenced later historians and scholars, including the Book of Documents, Bamboo Annals, GuoYu, ChunQiu and even Sima Qian (145-87BCE), author of The Records of the Grand Historian, or Shiji.

Originally, the Descendants of Hua Xia were not the Descendants of Yan Huang.

Hua Xia refers to the Hua nation and Xia nation, while Yan Huang refers to Yan Di and Huang Di.

Archaeological Discoveries and Shanhaijng’s records tell us that the Yan Di People lived in the west and north of the Taklamakan Desert, later spread out to the north and northwest of the Tianshan Mountains. They did not contribute to the development of the Yellow River Valley Cultural System. The Huang Di People spread out from the Eastern Pamirs to the west of the Qinghai Lake, later spread out to the Tianshan Mountains and its north, the north of the Yellow River and north of the Yinshan Mountains. They were founders of farming cultures: Xiaohexi (about 6500BCE), Xinglongwa (6200-5400BCE) and Zhaojiagou (5200-4400BCE) in Aohan Banner of Inner Mongolia Autonomous Region in the southeast of the Da Xing’an Ling Mountains, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning. These cultures did not contribute to the development of the Yellow River Valley Cultural System.

The Hua (Nü He) and Xi He People, the root of Dong Yi Culture, had deeply influenced the early Xia People with the most advanced Dong Yi Culture. The Hua Nation was built by the Hua (Nü He) People in the eastern Shandong Peninsula during Longshan Culture, earlier than the Xia Dynasty. The Hua People inherited the “He” idea from the Nü He, being the first one to integrated with the Di Jun People by sending the Xi He and Chang Xi People to marry with the Di Jun men and give birth to ten Ri (sun) and twelve Yue (moon) People.

In order to make a united nation, the Shang Emperors claimed that their ancestors were offspring of Di Jun (father) and Jian Di (mother), bearing some resemblances with the story of Di Jun men marrying with the Xi He women and giving birth to ten groups of the Ri (sun) People. The Shang Dynasty, who were offspring of the Xi He, Hua and Nü He People, inherited the “He (integration)” idea from the Nü He People. The Shang was the first dynasty who tried to unite the Hua People (Shao Hao’s offspring) and the Xia People (Di Jun’s offspring) to be one big group - the Hua Xia People.

Before the Shang and Zhou dynasties, there were no written records of the Xia Dynasty, who were offspring of the Di Jun People. An historical record proves that the Zhou’s peerages trying to eliminate all historial records of the Shao Hao People. When the State of Qi destroyed the Shao Hao nations Ji and Lai, they killed many peoples, burning their capitals, temples and all historical records and forcing their remaining peoples to move to other places.

During the Zhou Dynasty (about1046-256BCE), the Hua and Xia Peoples were already regarded as one big group - Hua Xia People. The Zhou, who fabricated the false stories that they were offspring of the Di Jun People and Huang Di were common ancestors of all the Hua Xia People, promoted that the Hua was Xia and the Xia was Hua. The Zhou claimed that all Chinese were descendants of Yan Huang, including the Hua and Xia Peoples. However, in the Zhou’s strict hierarchical system, almost all the Hua and Xia Peoples, who made up the overwhelming majority in the population in the Yellow and Changjiang River valleys, were Ye Ren or Common people and lived in the suburb and countryside. The slaves in the lowest class were often regarded as livestock; the Ye Ren in the second-lowest class had no political rights, no rights to join the army, no rights to build a school or study in a school, and no rights to write a book. While the Guo Ren or State people and all peerages, who came from the Zhou People or offspring of the Yan and Huang Peoples, had helped the Zhou to destroy the Shang, therefore lived in the cities.

Due to the Shang and Zhou claiming they were offspring of the Di Jun People, ancient historical chronicles precluded the Hua and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history. The earliest records of “Hua Xia” were in the Zhou Dynasty. Shangshu.Zhou.Wucheng records, “Hua Xia and barbarians, all were in obedience.” Zhuozhuan.Dinggong (Lu 509-495BCE) year 10 records, “people from borderlands would not harm Xia and Yi peoples would not harm Hua.” Traditionally, the Shang and Zhou called people who lived in the east and south and did not surrender to them, with Yi, but called people, who lived in the north and west and did not surrender to them, with Rong and Di. Zhuozhuan.Shanggong (Lu 575-542BCE) year 14 records Jiang Rong, Zi Juzhi, “Our Rong groups’s clothes and foods were different with Hua. The money was different and languanges were different.”

The actual political and military control by the Zhou Dynasty, surnamed Ji, lasted only until 771BCE, while during the Warring States (771-256BCE) in melee, a series of states rose to prominence before each falling in turn, but Zhou was a minor player in these conflicts. In 221BCE, Qinshihuang (259-210BCE) swallowed up all other states and built the first centralization of authority in China. However due to its harshness, the Qin Dynasty (221-206BCE) did not eliminate the domestic contradictions and it lasted only 17 years.

Liu’s non-biological father and his mother were socially inferior, suggesting they were the Zhou’s Ye Ren or common people. Certainly, they were natives from the Zhou’s conqured land - they were offspring of the Xi He or Shao Hao People.

After Liu Bang (256-195BCE) set up the Han Dynasty (202BCE-220CE), he chose the centralization of authority system instead of the Zhou’s hereditary fiefs system. He abolished slavery, promised “everyone is equal” and let everyone become a citizen of China. Liu Bang inherited the “He (integration)” idea from the Nü He People, promoting the Huang Di, Yan Di, Zhuan Xu, Shao Hao, Di Jun, Hua and Xia Peoples were a big family. He reduced taxation and covee and let the citizens recuperate and multiply. During the Han, all Chinese people had a strong national identify with their county. The Han Dynasty achieved integration of all ancient Chinese people, including the Hua Xia majority and Yan Huang minority, and made the “He” (integration) culture become the most important part of Han Culture. The Han Dynasty (202BCE-220CE) was the first dynasty who united all groups of ancient Chinese people, including the Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao, to be one big group - Han People or Han Nationality, commonly called Hua People until today. Hanshu.diyizhi records the first census of the Han Dynasty in 2CE. The Han population was about 63 million, 23.14% of the world population (about 272.27 million). Counting in all people of the Protectorate of the Western Regions foreigners, the Han Dynasty ruled about 30% of the world population.

The Demographic Changes between the Hua Xia People and Yan Huang People during China History.

During the Han Dynasty, the overwhelming majority of the population was the Hua Xia People in the Yellow and Changjiang River Valleys, while the Yan Huang People were in a minority. Since the Han Dynasty, all ancient groups of Chinese peoples were called the Han People.

During the Southern and Northern Dynasties (420-589CE), a prolonged stand-off between the southern dynasties who controlled the southern territories of China and the northern dynasties who controlled the northern territories of China, most of the rulers of the northern dynasties coming from the northern nomadic people, who were the Yan Di’s and Huang Di’s offspring and worshipped dragon. Dragon worship first bloomed in the northern China. During this period, the descendants of the Yan Huang increased in the Yellow River Valley, but still made up a small percentage of the total population in that area.

The Tang Dynasty (618-907) followed the Han policy and achieved again integration of all ancient Chinese people. During Gaozong’s reign, the Tang’s territorial area was 1237 square kilometers, the largest in China history. During the Tang Dynasty, majority of the population was the Hua Xia People were in a majority and the Yan Huang People were in a minority in the Yellow and Changjiang River Valleys.

The Song Dynasty (960-1279) divided into the North Song (960-1127), which had 280 square kilometers, and the South Song (1127-1279), which had 200 square kilometers. The Song lived a harsh fighting time with the descendants of Yan Huang, who set up many countries in the north, including some large countries, Liao (907-1125), Xixia (1038-1227) and Jin (1115-1234). During the South Song Dynasty, the overwhelming majority of the population was the Yan Huang People in the Yellow River Valley and the overwhelming majority of the population was the Hua Xia People in the Changjiang River valley and its south.

In 1206, Borjigin Temujin (1162-1227) united all groups of the Mongolians and set up the Mongol Empire (1206-1259) and called himself Genghis Khan. The Mongol’s territorial area had reached 3300 square kilometers in 1240s, but was divided in 1259. In 1271, Borjigin Kublai (1215-1294) set up the Yuan Dynasty (1271-1368) with the capital of Yanjing (today’s Beijing). In 1279, the Yuan destroyed the South Song.

During the wars between the Song with the Mongol Empire and Yuan Dynasty, The Mongol general Bayan ordered the killing of the Han People and Southern People with the surnames of Liu, Li, Zhang, Wang and Zhao. The Mongolians killed 91% of the people in China and 98% in the Shandong Peninsula in a genocide that was included in the Guinness Book of World Records 1985 edition. The Mongol armies reduced China’s population from 93.47 million in 1122 to 8.87 million in 1274.

During the Yuan Dynasty, it was the first time that the overwhelming majority population of China were the descendants of Yan Huang; while the descendants of Hua Xia became the minority and were regarded as the third-class citizen.

Zhu Yuan-zhang, the first emperor of the Ming Dynasty (1368-1644) appealled “expel the Tatar (a disdainful appellation to Mongols) barbarians, to revive Zhong Hua.” During the Ming, large immigrations were organized or forced by the government. The most famous large-scale immigration was the Shanxi People moved to other provinces, including Shaanxi, Henan, Hebei, Beijing, Anhui, Shandong and even Inner Mongolia. The Ming government chose Han and Tang’s policies to achieve integration of all ancient Chinese people. The Ming increased China’s population to 100 million in 1589. Due to the majority population in the Yellow and Changjiang River Valleys in the early Ming were the descendants of Yan Huang, the Ming emperors started wearing Dragon Robes and calling themselves “Son of God, The Real Dragon.” The dragon evolved into the imperial symbol since the Ming and became a symbol of power, strength and good luck and even a totem of China.

During the war between the Ming and Qing Dynasty (1636-1911), China’s population reduced to 14 million in 1643. The ancestors of the Qing People (Manchus) were from the previous Jin Dynasty (1115-1234), who were the descendants of Yan Huang, living in the northern grasslands. In the early Qing Dynasty, the majority population of China were the descendants of Yan Huang. In order to ease ethnic and social tensions, the Qing government adopted Han culture, proposed “Manchu and Han were one family” and the emperors selected very few girls from the Han Bannermen’s daughters to promote ethnic harmony. However, the Han People were regarded as the second-class citizen, the Han Bannermen were in low social status than the Manchu Bannermen.

Since the Emperor Kang-xi, the Qing government established the preferential policies to encourage the people to move from densely populated areas into uninhabited lands. Many descendants of the Hua Xia People, who used to escaped to the remote wild parts, came back to the middle and lower reaches of the Yellow and Changjiang Rivers.

The Huaxing (Hua rising) Society, one of China Revival Societies, was founded in 1904 with notables like Huang Xing, Zhang Shi-zhao, Chen Tian-hua and Song Jiao-ren, along with 100 others.They put forward to “expel the Tatar (a disdainful appellation to Manchus) barbarians, to revive Zhong Hua.” Chinese Revolutionary Alliance (Tongmeng Society) was set up in 1905, Sun Zhong-shan promoted to “expel the Tatar barbarians, revive Zhong Hua, establish a Republic and distribute land equally among the people.” Chinese abolished the Qing Dynasty in 1912, set up a republic country and named it the “Republic of Zhong Hua,” and foreigners named it “China.”

The name of Hua was from the ancient Jiaodong nation - Hua Nation, which was built by the Hua (Nü He) People, who were the cradle of ancient Chinese Civilization and Han Culture. Today, all Chinese peoples were called the “Han People” or “Han Nationality,” also commonly called “Hua People.” The name of China, “Zhong (literally central) Hua,” indicates that all groups of Chinese people (Yan Di, Huang Di, Zhuang Xu, Di Jun and Shao Hao) unite together with the Hua People - centric.

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 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 People lived in the west and north of the Taklamakan Desert, later spread out to the north and northwest of the Tianshan Mountains. They did not contribute to the development of the Yellow River Valley Cultural System.

The Huang Di People moved to the north of the Yellow River, north of the Yinshan Mountains and northeastern areas. They later developed farming civilizations, including Xiaohexi Culture (about 6500BCE), Xinglongwa Culture (6200-5400BCE) and Zhaojiagou Culture (5200-4400BCE) in Aohan Banner of Inner Mongolia Autonomous Region in the southeast of the Da Xing’an Ling Mountains, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning. These cultures did not contribute to the development of the Yellow River Valley Cultural System.

The Di Jun and Shao Hao People moved along the Weihe River Valley to the lower reaches of the Yellow River and the Shandong Peninsula, then to the south. The Di Jun lived in the west of the Shao Hao’s territories, which were near the sea.

Historians commonly agree that the rulers of the Zhou Dynasty united China with help from the Huang Di People (especially, Bei (north) Di and Xi (west) Rong People) and the Yan Di People (especially, Di Qiang People). To encourage the assimilation of all Chinese people, the Zhou fabricated several new stories, which could not be found in the previous three books of Shanhaijing, and added these stories into one more part to Shanhaijing - Five Classic of Regions Within the Seas, declaring King Yan Di and Huang Di to be the common ancestors of all Chinese people and falsely claiming that Di Jun, Zhuan Xu and Shao Hao were descendants of Huang Di and Yan Di.

Dong Yi Culture was the leading culture of the Xia Dynasty, which was built in the regions of outposts of Dong Yi Culture; the root of the Shang Dynasty, which was built in the inhabitation areas of Longshan Dong Yi Culture (about 3200-1900BCE); and the root of the Zhou’s Culture, which learned from Dong Yi Culture and built in the regions of outposts of Dong Yi Culture; the root of the Qin Dynasty (221-207BCE), whose emporers were offspring of the Shao Hao People; the root of The Hundred Schools of Thought and its successor Han Culture, which started during the Han Dynasty (202BCE-220CE), was inherited and carried forward by Tang Dynasty (618-907CE) and lasted in China for more than 2,000 years.

The most advanced Dong Yi Culture was built by the Shao Hao People first in the Shandong Peninsula, later spread to the Yellow River and Changjiang River valleys and other places, greatly influenced the development of other early cultures and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. Most small regional cultures of ancient China had faded by the end of Neolithic Age, included 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.

The Nü He People (called Mother of Yue (moon) in Shanhaijing), who lived in the Jiaodong (eastern Shandong) Peninsula, was one group of the Shao Hao People, had worried about the sea level rising and had sent the Xi He and Chang Xi People to the west of the Shandong Peninsula to expand the scope of their territories. The Nü He held the most advanced science and technologies during the Neolithic Age and were the founders of the earliest Neolithic Chinese astronomy and Calendar. They built unique Jiaodong coastal and maritime cultures, the earliest Chinese Maritime Culture, also Dawenkou (about 4100-2600BCE) and Longshan (about 3200-1900BCE) cultures in the eastern Shandong. The Xi He were the developers of Beixin (about 5300-4100BCE), Dawenkou (about 4100-2600BCE) and Longshan (about 3200-1900BCE) cultures in the western Shandong. Therefore the Nü He were the main founders of Dong Yi Culture.

The Hua and Xi He People both were ancestors of the Shang and had the same resources - the Nü He People in the Jiaodong Peninsula, and the Xi He came from the Hua People, who were ancestors of the Chang Xi, Yue (moon), Xi He, Ri (sun) People and the Shang’s emperors. The Hua People founded the Hua Nation in the Jiaodong Peninsula, as early as Longshan Culture (3200-1900BCE), earlier than the Xia Dynasty (2070-1600BCE). Hua Bo Lü Ding (King Hua’s tripod cauldron for army junction) is the evidence of the existing of a big advanced and independent ancient nation of Hua, which was located in the eastern Jiaodong Peninsula and lasted until the end of the Zhou.

It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia. Before the Shang and Zhou dynasties, there were no written records of the nations of Hua and Xia. Today, there is no firm archaeological evidence to prove the existence of nations of Hua and Xia. However, Chinese archaeologists generally identify Erlitou as the site of the Xia Dynasty, who were offspring of the Di Jun People, also archaeological discoveries have proved that the earliest nations in China were built by the Shao Hao (including Hua) People in the Shandong Peninsula. Due to the Shang and Zhou claiming they were offspring of the Di Jun People, ancient historical chronicles precluded the Hua and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history.

“He” Culture, a culture of integration and harmonization, is the quintessence of Chinese Han Culture. Literally, “He” means “together with, and,” “harmonization, integration” and “peace or kindness” in some uses. The Hua People inherited the “He” idea from the Nü He and began to integrated with the Di Jun People by sending the Xi He and Chang Xi People to marry with the Di Jun men and give birth to ten Ri (sun) and twelve Yue (moon) People. The Shang Dynasty (1600-1046BCE) was the first dynasty who united the Hua People and the Xia People to be one big group - Hua Xia People. The Han Dynasty (202BCE-220CE) became the first dynasty who united all groups of ancient Chinese people, including the Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao, to be one big group - Han People or Han Nationality, also commonly called Hua People until today.

The Mongolians, offspring of Yan Huang, set up the Yuan Dynasty (1271-1368), killed 91% of the people in China and 98% in the Shandong Peninsula in a genocide that was included in the Guinness Book of World Records 1985 edition. The Mongol armies reduced China’s population from 93.47 million in 1122 to 8.87 million in 1274. The descendants of Hua Xia became the minority and were regarded as the third-class citizen. Zhu Yuan-zhang appealled “expel the Tatar (a disdainful appellation to Mongols) barbarians, to revive Zhong Hua,” destroyed the Yan Dynasty (1271-1368) and set up the Ming Dynasty (1368-1644).

The ancestors of the Qing People (Manchus) were from the previous Jin Dynasty (1115-1234), who were the descendants of Yan Huang, the Qing (1636-1911) government adopted Han culture, proposed “Manchu and Han were one family,” but the Han People were regarded as the second-class citizen. The Huaxing (Hua-rising) Society, one of China Revival Societies founded in 1904, put forward to “expel the Tatar (a disdainful appellation to Manchus) barbarians, to revive Zhong Hua.” Chinese Revolutionary Alliance (Tongmeng Society) was set up in 1905, Sun Zhong-shan promoted to “expel the Tatar barbarians, revive Zhong Hua, establish a Republic and distribute land equally among the people.” Chinese abolished the Qing Dynasty in 1912, set up a republic country and named it the “Republic of Zhong Hua,” and foreigners named it “China.”

The name of “Zhong (literally central) Hua” indicates that all groups of Chinese people unite together with the Hua People - centric.

References

[1] 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, 2014

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

[5] Carleton S. Coon, The Races of Europe (1939), Greenwood Press, 1972, p.482.

[6] 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.

[7] 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.

[8]  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.

[9] 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

[10] Zhao Xi-tao, Sea-level changes of eastern China during the past 20000 years, Acta Oceanologica Sinica, 1979, I-2.

[11] 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. Its first editor was Liu Xin (50BCE-23CE), who credited it to the Duke of Zhou.

Other Scholarly Papers Presented and Published by Soleilmavis.

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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.

From (Part I) The Nü He People were the Funders of the Earliest Neolithic Chinese Astronomy, Calendar, Maritime Culture and “He” Culture.  https://peacepink.ning.com/profiles/blogs/part1nvhe

Abstract:                                                                       

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of groups of people, but also the names of individuals, who were regarded by many groups as common male ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age. The Shao Hao’s offspring spread out from the west of the Qinghai Lake to the middle and lower reaches of the Yellow River and the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. Shanhaijing’s records and archaeological discoveries reveal that the Nü He People, one group of the Shao Hao People, was called Mother of Yue (moon), lived in the eastern Shandong Peninsula, held the most advanced science and technologies and built unique Jiaodong coastal and maritime cultures during the Neolithic Age. It is believed that the Nü He People were the funders of the earliest Neolithic Chinese astronomy, Calendar and Maritime Culture. The Nü He People were also the root of Chinese “He” Culture, which is the quintessence of Chinese Han Culture.

The Nü He People

Archaeological findings reveal that Neolithic Chinese people had reached the Shandong Peninsula during about 16,000-14,000 years BP, when the world’s sea level was about 120 meters lower than today. The Shao Hao People, who moved to today’s Shandong Peninsula, branched out to many groups, living a nomadic lifestyle from about 16,000 years BP to around 11,000 years BP, when many China Neolithic archaeological sites have found evidence of cultivated millet. One of these Shao Hao Groups was named Nü He. The early inhabitation areas of the Nü He People covered a large areas including today’s eastern Shandong Peninsula and its east areas, also spread out to the north to today’s Liaodong Peninsula, Korea Peninsula, Japanese archipelago, Kamchatka Peninsula, Aleutian Islands and Americas, and the south to Eastern and Southeastern China, including Taiwan, then to Southeastern Asia and Australia, until the sea level rising drowned most of their inhabitation areas. The Nü He People, who lived near the coastlines, turned from nomadic to coastal and maritime lifestyles, developed the earliest coastal and maritime cultures in today’s Jiaodong (also called eastern Shandong) Peninsula, and from where spread out along the coastlines to the south and north, having deep influences to the Liaodong Peninsula, Korea Peninsula and Japanese archipelago. 

The Classic of the Great Wilderness: East records, “The Nü He People were called Mother of Yue. Someone was named Yuan, living in the East End of the Earth and controlling the sun and the moon to make them rise in order.” The literal meaning of the Chinese character “Yue” is moon. The literal meaning of the Chinese character “Yuan” was a kind of phoenix. Literally, “Nü” means female and “Nü He” means the He People having female as leader. This record tells that the Nü He People were mothers of the Yue (moon) People, lived near the East End of the Earth and worshipped the Yuan (phoenix), which could control the sun and the moon. Ancient Chinese also called the Yuan, red phoenix or fire phoenix.

The Classic of the Great Wilderness: West records that the Chang Xi women found the Di Jun men to be their husbands and gave birth to twelve groups of the Yue (moon) People, who lived in the northwestern Tibetan Plateau, where also lived the Zhuan Xu’s offspring, Chong and Li. The literal meaning of the Chinese character “Chang” is invariable.

The Classic of the Great Wilderness: South goes the Xi He People lived in the upper reach of the Ganshui River. Some women from the Xi He, moved to the lower reach of the Ganshui River, found the Di Jun men to be their husbands and gave birth to ten groups of the Ri (sun) People, who lived near the Ganyuan Lake. The Xi He were mothers of the Ri (sun) People. The Classic of the Great Wilderness: East also records, “The Shao Hao People lived in the Gan Mountains, where the Ganshui River came from.” Modern scholars commonly agree that the Gan Mountain was located in today’s Taishan and Yimeng Shan 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.

Both the Nü He and Chang Xi People were mothers of the Yue (moon) People, suggesting the Chang Xi People came from the Nü He People. The Nü He’s and Xi He’s locations in today’s Shandong Peninsula suggest they were the Shao Hao’s offspring. Both Chang Xi and Xi He had the same word “Xi” in their names and both Xi He and Nü He had the same word “He” in their names, suggesting the Nü He, Chang Xi and Xi He shared the same origin and both the Chang Xi and Xi He came from the Nü He.

About 6,000 years BP, the sea level was two to five meters higher than today’s present sea level and it dropped during 5,000 years BP. Archaeologists agree that the Baishi Culture (about 7,000 years BP), which was named after the Baishi site in Yantai was found in 2006, was a kind of coastal culture and had its own sources - the earliest Neolithic coastal and maritime cultures, which were built before 7,000 years BP by the Baishi’s ancestors along the coastline in the Jiaodong Peninsula and were drowned by sea water during the sea level rising. The earliest Neolithic coastal cultures of the Jiaodong Peninsula spread out from the Jiaodong Peninsula to the Liaodong Peninsula, Korea Peninsula and Japanese archipelago, also to be able to the Kamchatka Peninsula, Aleutian Islands and Americas. The Nü He People who lived near the East End of the Earth recorded in Shanhaijing, were ancestors the Baishi People. The Baishi Site, whose altitude is 23 meters today, proves that the Jiaodong Peninsula was the important birthplace of Neolithic Chinese Maritime Culture and the Nü He People were the funders of the earliest Neolithic Chinese Maritime Culture.

It is believed that the famous stories of “Hou Yi shooting the suns” and “Chang E going to the moon” came from the Xi He and Chang Xi People. The earliest records of these stories were written in the bamboo-slips book of the Qin Dynasty (221-206BCE), “Gui Zang,” discovered in the No. 15 Qin’s tomb in Wangjiatai of Jianglin, Hubei. Literally, “E” means lady; “Hou” means sovereign of a group of people and most of the sovereigns were females during the matriarchal clan society. Much later “Hou” was specially used to name the male sovereign’s wife.

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 divinatory (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 dwelled and became the Yue (moon), it was like chanzhu (a toad, also called Xiamo).” Gui Mei is a divinatory that forebodes matrimony, normally means marrying with a man in the status of concubine or the subordinate position. Here, when Diviner You Huang was divining, the divinatory of Gui Mei appeared, indicating Chang E was going to get married in a subordinate position.

Gui Zang:Lü Yue records, “In the past, Yi shot in the islets of the water. Yi was a good shooter; Yi shot the ten suns.” Shanhaijing records the story of the Xi He women moving to the lower reach of the Ganshui River, marring with the Di Jun men and giving birth to ten groups of the Ri (sun) People. We can grasp some historical truths from these records and Gui Zang: Lü Yue.

Archaeological discoveries reveal that the Nü He People, who had suffered a lot due to the sea level rising, moved to the elevated grounds and mountain areas, such as Baishi site of Yantai, whose altitude is 23 meters today. However, the Nü He still worried about the sea level keeping rising, that the whole Shandong Peninsula would be drowned by sea water. During about 7,500-7,000 years BP, the Nü He Queen ordered Xi He (a female leader) to lead some people, re-named them “Xi He People,” to move to the upper reach of the Ganshui River in the southwest of the Shao Hao People’s territory in the Taishan and Yimeng Shan Mountains, where they developed Beixin Culture (5300-4100BCE). Some Xi He women discarded their tradition of endogamy with the Shao Hao men and found the Di Jun men to be their husbands, moved to the lower reach of the Ganshui River and set up ten groups of people, named them Ri (sun), near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan. Other Xi He women, who still married with the Shao Hao men, remained in the upper reach of the Ganshui River. Through this way, the Nü He People expanded the scope of their territories.

Much later, the sovereign Yi, an offspring of the Ri (sun) People, and his people, who were good shooters, often shot in the islets of the four lakes. When Yi saw that there were ten Ri (sun) tribes, which were in chaos, he abolished all other nine Ri (sun) tribes, united them and became one group.

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 be their husbands and giving birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains.

We must pay attention to three important facts of the divinatory Gui Mei - Chang E went to the “WEST,” “going to get married in a subordinate position,” and “the Western Queen Mother.” 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 women.

Gui Mei says, “Heng E (another name of Chang E) stole the secret prescription, which could keep her alive forever, from the Western Queen Mother.” What was the secret prescription? 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 the tradition of having female as leader while most groups of people had entered patriarchal clan society were the secret prescriptions, which would let the Chang Xi (Chang E) People live forever and keep their tradition of having female as leader.

The Nü He Queen ordered Chang Xi (a female leader) to find out the secret and lead some people, re-named them “Chang Xi People,” to move to the “west.” Before departure, they asked divination from Diviner You Huang, who said, “It is a cushy Gui Mei divinatory, which indicates that you are going to get married with men who are not subordinate to you. You will go to the west alone.” In order to get help from the Di Jun People in the long and rough route, the Chang Xi women had to found the Di Jun men to be their husbands. The divinatory of Gui Mei means the Chang Xi women, who moved to the west and married with the Di Jun men, lost the absolute superiority of being a dominating group in the eastern Shandong Peninsula and were in subordinate position living among the Di Jun and Zhuan Xu Peoples. Through this way, the Nü He People would build an inhabitation base area near the Pamirs Plateau for the future. The Chang Xi People dwelled in the western Kunlun Mountains and became the Yue (moon) People, they “became like Chanzhu (or Xiamo) 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.” In the Gui Mei divinatory, the Chang Xi People dwelled in the western Kunlun Mountains and became the Yue (moon) People, but they deeply missed their hometown of the Shandong Peninsula, becoming like Chanzhu toad. This hints that the Yue (moon) People regarded themselves as invariable (Chang) tributary groups to the Nü He People, who were their mothers, and often went back the eastern Shandong Peninsula to visit the Nü He People.

Originally, the story of “Hou Yi shooting the suns” said the Hou Yi People abolished the other nine Sun (Ri) tribes, united them to one Sun (Ri) tribe, instead of shooting the nine suns in the sky; the story of “Chang E going to the moon” said the Chang E (Chang Xi) People went to the west to set up the twelve Moon (Yue) tribes, instead of flying to the moon in the sky. But later, mankind continued enriching the stories of Hou Yi and Chang E by adding in more fancies, finally Hou Yi’s story became a myth of Hou Yi shooting down nine suns and leaving only one in the sky; Chang E’s story became a myth of Chang E stealing secret prescription, which could make her alive forever, from the Western Queen Mother and then flying to the moon in the sky. Also, Hou Yi became Chang E’s husband in later’s fancies.

The literal meaning of the Chinese character “Xi,” recorded in Shuowen Jiezi, is qi (gas), which has no definite shape and volume, and spread freely. Chinese legend tells that Chang E (another name Chang Xi) flied to the moon and became the Goddess of the moon. This rooted in Shanhaijing’s records of the Chang Xi being mothers of the Yue (moon) People. Ancient Chinese people used “Xi” to name Mother of the Sun, or Goddess of the sun, or simply called the Sun with “Xi.” This rooted in Shanhaijing’s records of the Xi He being mothers of the Ri (sun) People.

Ancient Chinese people also used “Xi” to name “Fuxi,” a Chinese legendary King, who could not be proved by archaeology, but was described as the first King of ancient China in many historical chronicles, such as Gangjianyizhilu, written during 1705-1711 by Wu Bing-quan. Gao You in the Eastern Han Dynasty (25-220CE) said, “Nüwa, Goddess, helped Fuxi to govern people.” There is another explanation of Gao You’s words today - “Nüwa, Goddess, with the help of Fuxi, governed mankind.”

The Xi He and Chang Xi People were believed the source of the name and legend of “Fuxi,” also called Tai Hao. The Xi He’s and Chang Xi’s offspring, who entered the patriarchal clan society much later than other groups of people, fabricated a legendary King “Fuxi” to be their common male ancestor. According to the legend, Fuxi’s mother lived in Huaxu, today’s Lantian of Shaanxi and gave birth to Fuxi in Chengji, today’s Chengan of Gansu. Fuxi built his capital in Chen, today’s Huaiyang of Henan. Clearly, the moving route of Fuxi’s group was from the upper to the middle then lower reaches of the Yellow River, matching the moving route of the Shao Hao’s offspring.

Both Shao Hao and Tai Hao (Fuxi) had the same word “Hao” in their names, suggesting they shared the same origin. Literally, “Tai” means identity of the highest or seniority in the higher; “Hao” means the expansive and limitless sky; “Shao” means subordinated, indicating that the Shao Hao People, whose name means the subordinate of Heaven, were real historical figures. Human beings cannot be the highest in the sky or higher than the sky. The name of “Tai Hao,” which means the highest in the sky (or heaven), is the extravagant praise of Fuxi’s position, when those people fabricated Fuxi being their ancestor and wanted to make him the supremacy, higher than Shao Hao. Thus, Tai Hao (Fuxi) was a fabricated figure. There was a folk version saying that Fuxi was Nüwa’s husband.

Many people 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 almost certainly offspring of the Yue (moon) People. (Another pronunciation of Dayuezhi is Da Rou Zhi.)

The Nü He People were the Inventors of Neolithic Chinese Astronomy and Calendar.

The ten Ri (sun) and twelve Yue (moon) coincide with the ten Heavenly Stems (Tian Gan) and the twelve Earthly Branches (Di Zhi) in the traditional Chinese Calendar, the Stems-and-Branches or the Chinese sexagenary cycle. 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 ten Ri (sun) and twelve Yue (moon) coming from their mothers, the Nü He People, hints that the Nü He People were the inventors of the traditional Chinese Calendar.

Chinese legends tell that “Xi” and “He” were officials who mastered astronomy & calendar. Shanhaijing’s story of the Yuan (red phoenix) controlling the sun and the moon and letting them rise in order, coincides with the Nü He, who worshipped the Yuan, controlling the Ri (sun) People and the Yue (moon) People. These stories tell that the Nü He had known that the rising of the sun and the moon was at a regular, suggesting that the Nü He People had knowledges of astronomy. Therefore, we can say that the Nü He, Xi He and Chang Xi People were the earliest astronomers, who mastered the most advanced sciences and technologies during the Neolithic Age.

The Nü He People Took the Vital Role in Developing Dong Yi Culture and Spreading it to the Di Jun and Other Peoples.

Shanhaijing’s records and archaeological discoveries reveal that the Shao Hao People, including the Nü He People, mastered the advanced technologies and developed the most advanced Neolithic Dong Yi Culture in the Shandong Peninsula. Dawenkou Dong Yi Culture spread out to the lower reach of the Changjiang River and even the southeastern China. In the Yellow River Valley, 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. Therefore, Dong Yi Culture greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

Archaeologists regard Houli Culture (about 6400-5700BCE), whose typical site is Houli of Linzi, as the earliest phase of Dong Yi Culture, and Beixin Culture (about 5300-4100BCE), whose typical site is Beixin of Tengzhou, as Houli’s successor.

Shanhaijing records that the Shao Hao People lived in Gan Mountain, today’s Taishan Mountains; meanwhile, Sima Qian (145-87BCE) told that the Lai People, a big group of the Shao Hao People, lived near the Wei and Zi River valleys, where archaeologists discover the Houli site in Linzi in the northeastern Taishan Mountains. The original inhabitation areas of Houli Culture were at Houli of Linzi, Zouping and Zhangqiu areas, matching the Shao Hao People’s (or named Lai People by Sima Qian) inhabitation areas. Houli Culture spread out around the northern and northeastern Taishan Mountains, also to Changqing in the northwest of Tai’an and Hanting of Weifang.

Shanhaijing also goes the Xi He People, one group of the Nü He People, lived in the southwestern Taishan and Yimengshan Mountains, where archaeologists discover the Beixin site in Tengzhou. The original inhabitation areas of Beixin Culture were at Tengzhou, Qufu, Yanzhou and Wenshang areas, matching the Xi He People’s inhabitation areas. Beixin Culture spread out to the north of the Taishan mountains, turned the inhabitation areas of Houli Culture into outposts of Beixin Culture, also spread out to the south to Lanlin, Linshu, Juxian, Lianyungang and Tanxi County of Anhui.

While most archaeologists and scientists regard Chinese Neolithic culture in the Shandong Peninsula and Eastern China as a big system called Dong Yi Culture, Dong Yi Culture in the eastern and western Shandong had major differences from each other and scholars thought the Neolithic culture in the eastern Shandong had its own special features and became an independent system based on its own resources. Dong Yi Culture began in the eastern Shandong as early as the western Shandong Peninsula.

Archaeologists agree Beixin Culture, an inland culture, and Baishi Culture (about 7,000 years BP), a coastal culture, whose typical site is Baishi of Yantai, were in the same period, had some similarities, but also had major differences. The differences tells that Baishi Culture had its own resources - the earliest coastal and maritime cultures along the coastline in the Jiaodong Peninsula, which had been drowned by sea water during the sea level rising. Shanhaijing’s records and Chinese legends reveal that the Xi He, Ri (sun), Chang Xi and Yue (moon) People regarded the Nü He People, who lived in the Jiaodong Peninsula, as their mother group, kept close connections with the Nü He and were tributary groups of the Nü He. Therefore, Baishi Culture, developed by the Nü He People, and Beixin Culture, developed by the Xi He People, have some similarities.

We can grasp some historical truths from Shanhaijing’s records and archaeological discoveries. The Shao Hao (also named Lai) People first lived in the Wei and Zi River valleys in the west of the Jiaolai River, and were the founders of Houli Culture. However, during about 7,000-5,000 years BP, when the sea level was 2-5 meters higher than today and most areas of the Shandong Peninsula were under sea water, the Shao Hao People moved to the northern Taishan Moutains.

The Nü He People, who lived in the Jiaodong Peninsula, were the founders of Baishi Culture, its resources - the earliest coastal and maritime cultures, and its successors - Dawenkou-Longshan Culture in the Jiaodong Peninsula. Before 7,500-7,000 years BP, the Xi He People, who carried the Nü He’s advanced technologies, moved from the Jiaodong Peninsula to the southwestern Taishan and Yimengshan Mountains, turned from coastal and maritime to agricultural lifestyles, learned from both Houli inland culture and the earliest Jiaodong’s coastal and maritime cultures, and developed the more advanced inland culture - Beixin Culture, which deeply influenced other Shao Hao People and turned them into outposts of Beixin Culture. The Xi He People were the founders of Beixin Culture and its successors - Dawenkou-Longshan Culture in the western Shandong.

We can say that the Nü He People were the root of Baishi, Beixin and Dawenkou-Longshan Cultures in the Shandong Peninsula. After the Xi He People accepted exogamy with the Di Jun People and gave birth to ten groups of the Ri (sun) People, who lived near today’s four lakes of Weishan, Dawenkou-Longshan Culture spread out quickly from the Shandong Peninsula to the Di Jun People’s territories, which were in the west of the Shao Hao’s territories. By letting the Chang Xi and Xi He women find the Di Jun men to be their husbands, the Nü He People expanded their territories, spread their most advanced sciences and technologies to other Shao Hao People, the Di Jun People and even to the western places. This helps 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.

The Nü He People Built the Earliest Nations in the Jiaodong Peninsula.

Historical records reveal that there were many groups of the “Yi” People, who lived in the east and might belonged to the Shao Hao People, such as Huai-Yi, Lan-Yi and Lai-Yi. The Bamboo Annals records that there were two groups of people, named Huai-Yi and Lan-Yi, 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 grazed in the Zi River and Wei River valleys (during the Xia’s time); mulberry silk was full in their basket.”

The Shang oracle bones spoke of a hostile nation, written as Ren-fang or Shi-fang, which was not the Shang’s principality, located to the east of the Shang Dynasty. The literal meaning of “fang” was nation. The hostile nation of Shi also appears in the Zhou’s Lü Ding (a kind of bronze ware made for the sacrifice at the army), which was excavated in 1896 in Laiyang and now is collected by National Museum of China. The inscriptions say that during Emperor Kang (?-996BCE)’s time, Shaogong (Taibao Ji Shi, brother of Ji Fa) went to fight the hostile Shi (nation). The troops were marshaled in Zhou (today’s Zhouzhi of Shaanxi); Shaogong gave the troops ten clusters of Bei (money) and the troops made the Lü Ding.

Clearly, the Shi (or Ren) nation was a Shao Hao nation and lasted until the early Zhou Dynasty. The Shi was the Shang’s and early Zhou’s major enemy in the east, suggesting it was a big and advanced independent nation. There were no historical records about when the Shi (or Ren) nation was destroyed.

The Records of the Grand Historian: Qitaigong Shijia record, “At the early time of the Zhou Dynasty, Emperor Wu (Ji Fa), the second Emperor of the Zhou Dynasty, made his Prime Minister Lü Shang (also called Jiang Zi-ya, or Jiang Tai-gong,) the duke of Qi in Yingqiu (today’s Linzi of Shandong Province)… The King of Lai fought with Lü Shang for Yingqiu … Because Zhou had just been established, they did not have the ability to make wars in the frontier regions. The Lai king fought with Lü Shang for the territory of Qi.” Wang Xian-tang believed that the Lai’s capital in the early Zhou Dynasty was located between today’s Linqu and Changle.

Another historical record reveal that the Lai Nation was a large and powerful nation. During the time of Shang Emperor Di (King) Xin (1105-1045BCE), the Lai Nation (?-567BCE) and Shang fought a series of wars for territory and caused destruction to both sides. Most of the Shang’s troops went to the east to fight with the Lai, leaving only a little troop in the capital, the Zhou’s troops, led by Ji Fa (1057-1027BCE), took the chance to swoop in the Shang’s territory, destroyed the unprepared Shang and Emperor Di Xin committed suicide.

During the Zhou Dynasty, the central regime tried to annihilate the Shao Hao nations in the Shandong Peninsula. Zuozhuan: Zhuanggong Fourth Year record the State of Qi cracked the city of the Ji Nation (in today’s Shouguang, east of Zibo and west of Weifang) and wiped out the main forces of Ji in 690BCE. Many bronze wares of Ji, discovered in Yantai and Laiyang, prove that the remaining people of the Ji Nation moved to the east of the Jiaolai River after the war. Historians agree that the Qianhe site in Laiyang was a big ancient city, built by the remaining Ji people.

Zuozhuan records, “Qi Jiang (Jiang was Qi King’s surname) died, Qi Hou (Hou means King) asked all Jiang’s Zong Fu (people who married with Qi Kings’ daughters) to attend the burial ceremony, but Lai Zi did not come.” This tells that the (Later) Lai King married with a daughter of the Qi King and the Lai King’s surname was Zi. Zi was also the surname of the Shang’s emperors.

The Chronicle of Zuo: the Sixth Year of Shanggong records, “In November (567BCE), Qi wiped out Lai. The Lai People were moved to Ni.” According to Kong Ying-da (574-648CE), a famous scholar of the Tang Dynasty who annotated The Chronicle of Zuo, “Ni was in the State of Zhu,” a minor state that existed in present-day Zoucheng County and Tengzhou of Shandong Province and had been an affiliate state of Lu. Zhu was later annexed by the state of Chu during the reign of King Xuan of Chu (about 369-340BCE). The State of Qi (1122-221BCE) destroyed the Later Lai completely, killing the Lai king and many Lai people, burning the Lai capital, temples and all historical records and forcing the remaining Lai people to move to Ni County. Some of the Later Lai People might have escaped to the east of the Jiaolai River and possibly brought with them some Later Lai’s bronze wares.

The historical records and archaeological discoveries reveal that during the Xia Dynasty, a Shao Hao nation, named “(Previous) Lai,” whose people were the Lai People (a big group of the Shao Hao People), was located in the Wei and Zi river vellays and surrounding areas in the north of the Taishan Mountains and west of the Jiaolai River. However there might be also other nations, including Xi He nations, who were located in the south of the Taishan Mountains. During the Shang, the Lai Nation was named “Shi” (but Sima Qian still named it Lai), located in the west of the Jiaolai River.

In the early Zhou Dynasty, the Lai Nation might have ruled an big area in the west of the Jiaolai River. However, due to many wars with the Zhou, the Lai Nation kept losing its territories and divided into two independent nations: Ji and (Later) Lai. Jia Xiao-kong says in his article Some Ji Bronze Wares are Discovered in Shouguang of Shandong, published in the 3^rd edition of Cultural Relics 1985, “The Ji Nation was located in today’s Shouguang.” Clearly, the Ji Nation ruled an area in the north of the Taishan Mountains while the (Later) Lai Nation ruled in the south of the Taishan Mountains in the west of the Jiaolai River, until the Zhou destroyed both of them. Also, the emperors’ clans of the (Later) Lai and (Previous) Lai or Shi might not be the same.

In 555BCE, the allied forces of twelve states of the Zhou defeated the State of Qi utterly. Since then, the State of Qi was busy with the domestic disputes and wars with other states of the Zhou, and never launched any wars with the Shao Hao’s offspring in the east of the Jiaolai River, where was the inhabitation area of the Nü He People. Therefore, the Zhou had never controlled the Jiaolai Peninsula.

About 6,000 years BP, the sea level was two to five meters higher than today’s present sea level, the Jiaolai River Valley was a sea strait and the sea level dropped during 5,000 years BP, when the Jiaolai River became a water channel and the river valley was a large swamp. Today, the elevations of most areas around the Jiaolai River Valley are below ten meters, while Qingdao’s elevation is 0 meter. The Jiaolai River had been a natural barrier for the Jiaodong (Nü He) People during the Xia, Shang and Zhou dynasties.

Dong Yi Culture, which was developed by the Shao Hao (including the Nü He) People first in the Shandong Peninsula and later spread out to other places of China, was the most advanced culture during the Neolithic Age and began in the eastern Shandong as early as the western Shandong. 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 the nation, suggesting the earliest nations, whose founding times could trace back to the period of Longshan Culture, earlier than the Xia Dynasty.

Zhu Feng-han, a history professor of Beijing University, says that the Western Zhou’s bronze wares mainly appear in the archaeological sites, which were the capitals or cemeteries of the Zhou’s vassal states. Many archaeological sites in the Jiaodong Peninsula, such as 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, have discovered many bronze wares which were made during the late Shang (1600-1046BCE) to the Western Zhou (1046-771BCE), indicating the capitals or cemeteries of ancient nations, who were independent nations and lasted until the end of the Zhou Dynasty. The Shang and Zhou Dynasties had records of big hostile nations in the east of their territories but did not have any records of setting vassal states in the Jiaodong Peninsula. The Jiaodong independent nations were not set up by the Shang and Zhou, but set up by the Jiaodong People, offspring of the Nü He People.

In the west of Chengshantou, the easternmost place of the Shandong Peninsula, the Buye site of Buliu in Rongcheng have discovered some bronze wares which were made during the late Spring and Autumn (770-476BCE) 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-coins were a kind of coin money. During the Western Zhou, many vassal states of the Zhou had made knife-coins. 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 rituaI 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 Guicheng bronze wares let us know that the Guicheng ancient nation had existed for a long time before the remaining Ji people (in 690BCE) and Lai people (in 567BCE) escaped to the east of the Jiaolai River.

One of the Guicheng bronze wares has five words of inscription, which were translated by archaeologist Chen Meng-jia (1911-1966) to be “Lai Bo made Lü Ding (tripod cauldron for army junction).” Therefore, some historians regarded Guicheng as the Lai Nation’s capital. However, Wang Xian-tang (1896-1960), former vice director of Shandong Provincial Cultural Relics Administration Committee, said in his book Ji Bronze Wares of Huang County (today’s Longkou), “Guicheng was not the capital of the Lai Nation,” and the scripts should be translated to be “Hua Bo made Lü Ding.” During the Shang and Zhou, “Bo” was the second peerage rank often used to name the king of a hostile nation. The “Hua Bo Lü Ding” is surely an evidence of the existing of a big ancient nation of Hua, which lasted until the end of the Zhou in the eastern Jiaodong Peninsula. The Guicheng site is highly possible the capital or a majoy city of the Hua Nation.

Clearly, the Buye or Yeyang Nation and Hua (Guicheng) Nation, which lasted until the end of the Zhou, were independent nations and their resources were the earliest Jiaodong ancient nations, which were founded by the Nü He People as early as Longshan Culture, earlier than the Xia. 

The original meaning of Hua is the Paulownia blooms flourishing. Shuowen Jiezi says, “Hua is Rong” and “Rong is Paulownia.” Paulownia is also named phoenix tree in China. The Paulownia had been regarded as sacred tree before the Qin Dynasty and it was said that the phoenixes perched only on Paulownia (Hua) trees, therefore, the Paulownia was named phoenix tree. From its original meaning of Paulownia blooms flourishing, the meanings of “Hua” extend to flowery, illustrious, grand and even the integrity of sovereign. Erya Shiyan says, “Hua is Huang and Huang is upright.” Erya Shigu says, “Huang is sovereign.” Hua also means magnificent costumes when it is used in the name of Hua Xia (recorded in Zuozhuan and Shangshu). Hua Xia was the name of China before the Han Dynasty (202BCE-220CE). It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia. Today Chinese still call China “Hua Xia” or “Zhong (central) Hua.”

Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts, which looks like a tree blooms flourishing and referred to a kind of sacrifice to Shang’s ancestors, suggesting the Shang’s emperors regarded the Hua People, one group of the Nü He People in Jiaodong Peninsula, as their ancestors. He Jing-cheng, professor of Jilin University, thinks that Hua looks like a bright burning torch, which is tied up with reeds.

According to some legends, the Hua People were the earliest group who promoted picking plants as food and planting grains, while the Xia People were the earliest group who promoted cultivating grains; and the Hua planted grains earlier than the Xia. The legends tell that the nations of Hua and Xia were built by different groups of people and the Hua People learned to farm earlier than the Xia People, suggesting the Hua People mastered more advanced science and technologies than the Xia.

The legends and archaeological discoveries suggest that the Hua Nation was founded earlier than the Xia Dynasty, matching the name of Hua Xia, which puts Hua in the front of Xia; the legends, which tell that the Hua People mastered more advanced science and technologies than the Xia People; and archaeological discoveries, which reveal that the earliest nations were founded by the Shao Hao (including Nü He) in the Shandong Peninsula. The famous Chinese legend of the phoenix perching only on Paulownia (Hua) tree derived from the Hua People worshipping phoenix, matching Shanhaijing’s records of the Nü He People worshipping fire phoenix and archaeological discoveries of the Shao Hao (including the Nü He) People worshipping bird totems.

Archaeologitsts have not yet found any written records of the Hua Nation due to the following reasons. First of all, due to the Shao Hao’s nations in the west of the Jiaolai River being hostile nations to the Shang and Zhou, the Nü He (including the Hua) Nations in the Jiaodong Peninsula were isolated from the world except having connections with the Shao Hao’s nations. The Shang and Zhou were difficult to have connections with the Hua Nation, therefore, there were no written records of the Hua in the Shang’s and Zhou’s historical records. Sencondly, the Xia Dynasty had no ancient writtings. However, during and before the Xia, the Shao Hao nations were not hostile nations of the Xia, the Nü He People in the Jiaodong Peninsula had the ability to have connections with the Xia People and other peoples all over the world.

Dong Yi Culture was the Root of the Xia Culture.

The Xia Dynasty (about 2070-1600BCE) was the first dynasty in China to be described in ancient historical chronicles, such as Bamboo Annals and Classic of History, both were written during the Zhou Dynasty, and Records of the Grand Historian (written during 109-91BCE). The dynasty was established by the Great Yu, an offspring of the Di Jun People, during about 4500 years BP. The Xia covered an area of northern Henan, southern Hebei, southern Shanxi and western Shaanxi provinces, along the Yellow River. Literally, “Xia” means a big land (nation) of ceremony and decorum. The Xia was later succeeded by the Shang Dynasty (1600-1046BCE).

The Classic of the Mountains: Central records the Great Yu’s capital, named Mi, was located in the Qing Yao Mountain in the south of the Yellow River near its big bend, which is near today’s Tongguan in the boundary of Shaanxi and Henan provinces.

Longshan Dong Yi Culture (3200-1900BCE) had spread out to the inhabitation areas of early Cishan-peiligang (6200-4600BCE) and Yangshao (5000-3000BCE) Di Qiang cultures and turned these regions into outposts of Dong Yi Culture, before the Xia was built in about 2070BCE in these regions. Clearly, Dong Yi Culture was the leading culture of the Xia Dynasty.

There are no historical records of the Xia before the Zhou Dynasty. From the little surviving remains of the Shang oracle bone script and the Changle (Weifang) Bone Inscriptions, which were 1,000 years earlier than the Shang oracle bone script, we could not find written records of the Xia Dynasty.

Chinese archaeologists agree that the Taoshi site (2450-1900BCE) in Xiangfen of Shanxi was the outpost of Longshan Culture. The site discovered in 1978 has sumptuous funerary objects, such as coloured painted dragon plate and jade Yue (broad-axe). The site has fortified city, functional partitioning in the city, large palace and obvious polarization between the rich and the poor, suggesting a early form of a nation.

Chinese archaeologists generally identify Erlitou as the site of the Xia Dynasty, but there is no firm evidence, such as writing, to substantiate such a linkage. Erlitou Culture, discovered in Erlitou, Yanshi of Henan Province, was an Early Bronze Age urban society that existed from approximately 1900BCE to 1500BCE and which spread widely throughout Henan and Shanxi provinces even later appearing in Shaanxi and Hubei provinces. There is evidence that the Erlitou Culture has evolved from the matrix of Longshan Culture. Archaeologists have found carved marks on potteries but did not find ancient writtings. Archaeological remains of crops from Erlitou Culture consist about half of millet and one-third rice, potato and others.

Dong Yi Culture began in the Shandong Peninsula and later spread out to other places of China. The Shao Hao People, the founders of Dong Yi Culture, developed the earliest nations, earlier than the Xia, in the Shandong Peninsula. Therefore, the Xia Dynasty was not the first nation of China and archaeologists agree that many nations had been set up by different groups of Neolithic Chinese people during the Xia’s time.

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 Dynasty and followed by the Zhou Dynasty (1046-256BCE).

Most people believe that the Shang was offspring of the Shao Hao People for worshipping bird totem. The Classic of Poetry, or Shijing, records, “God orders the Xuan (black) Bird to give birth to the Shang.”[11] Historians agree that Emperor Pangeng of the Shang moved the capital from Qufu of Shandong to Shangqiu of Henan in about 1300BCE, later moved the capital to Yin, today’s Anyang of Henan. The name “Shang” came from Shangqiu and the Shang Dynasty was also called the Yin Dynasty.

The Classic of the Great Wilderness: South tells that the Xi He People lived in the upper reach of the Ganshui River in the southwestern Taishan Mountains. Qufu was located in the Xi He People’s territory. The Shang’s ancestors living in Qufu of Shandong suggests that they were offspring of the Xi He People.

Archeologists have found Chinese character Hua in ancient Shang Oracle bone scripts referred to a kind of sacrifice to Shang’s ancestors, suggesting the Shang’s emperors, who were offspring of the Xi He People, regarded the Hua People as their ancestors, therefore, the Xi He People came from the Hua People. Shanhaijing and legends say that the Xi He and Chang Xi People had the same resource - the Nü He People. Therefore, the Xi He and Chang Xi People came from the Hua People, who was one group of the Nü He People in the Jiaodong Peninsula.    

However, the Shang claimed Qi(1), whose father was Di Ku (Di Jun) and mother was Jian Di, was the ancestor of the Shang. Qi(1) helped the Great Yu, the successor of King Shun, to harnesses the flood and gained Shun’s trust. King Shun then nominated Qi(1) to be his “Si Tu,” a high official of agriculture, and gave him the fief of Shang, today’s Shangqiu of Henan.

The Classic of the Great Wilderness: South records King Shun bathed in the “Chong Yuan Lake” near the northwestern Tibetan Plateau, also King Yao, Di Ku (another name of Di Jun) and King Shun were buried in the Yueshan Mountain in the east of the Chishui River and west of the Qinghai Lake. During King Shun’s time, which was about 16,000 years BP, all groups Chinese People lived only in the west of the Qinghai Lake and had not yet spread out to the middle and lower reaches of the Yellow River. King Shun was not able to give the fief of Shang.

The story of Di Ku marrying with Jian Di and giving birth to Qi(1) bore some resemblances with the story of Di Jun men marrying with the Xi He women and giving birth to ten groups of the Ri (sun) People, who lived near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan. It is believed that the Shang was inspired by the story of Di Jun marrying with Xi He and fabricated the story of Qi(1) being the son of Di Jun and Jian Di to unite other Di Jun People to fight with the Shang against the Xia, who were offspring of the Di Jun, and make a united nation. The former Xia People would accept the Shang due to many of the Shang People accepting exogamy with the Di Jun People and bearing some resemblances to both the Di Jun and Shao Hao People in general appearance.

During Emperor Pangeng’s time, the people in the Shangqiu area, which was near the four lakes, were offspring of either the Di Jun or the Ri People. When Emperor Pangeng moved from Qufu to Shangqiu, he fabricated the stories of Qi(1) being a son of Di Jun and Jian Di and Shangqiu being Qi(1)’s fief given by King Shun and King Great Yu. Emperor Pangeng claimed that Qi(1)’s offspring had moved to other places and Qufu due to some reasons, but now they returned back to Shangqiu. These stories would let native people in Shangqiu believe that the Shangqiu area belonged to Pangeng’s ancestors.

The Shang emperors, offspring of the Xi He, regarded the Hua People as their ancestors, but also claimed they were offspring of the Di Jun People to make a united nation. Therefore the Shang was the first dynasty who united the Hua People (Nü He’s offspring) and the Xia People (Di Jun’s offspring) to be one big group - the Hua Xia People.

After the Shang was established, they regarded those people, who lived in the east of the Shang territory and did not surrender to the Shang, including the Shao Hao People and some people who came from exogamy between the Di Jun and Shao Hao People, as an important hostile minority and re-named them with “Shi,” “Yi” or “Dong Yi” People.

The Shang Dynasty, offspring of the Xi He People, who were founders of the early phase of Dong Yi Culture - Beixin Culture (5300-4100BCE), was built in the inhabitation areas of Longshan Dong Yi Culture (3200-1900BCE); thus, Dong Yi Culture was the root of the Shang’s culture.

Dong Yi Culture was the Root of the Zhou’s Culture.

The Zhou Dynasty (about1046BCE, or 1100BCE-256BCE) was founded by Ji Chang (1152-1056BCE and ruling about 1099-1056BCE), followed the Shang Dynasty (about 1600-1046BCE) and preceded the Qin Dynasty (221-206BCE).

Ancestors of the Zhou Dynasty were the Zhou People. The earliest record of the Zhou People was in The Classic of the Great Wilderness: West, “In the west of the Qinghai Lake and east of the Chishui River, there were the Chang Jing People, Xi (west) Zhou People who had the surname of Ji and ate millet, Shu Shi People (offspring of Zhuan Xu) and Shu Jun People (offspring of Di Jun).” “In the west of the Chishui River, there were the Xian Min People and Bei (north) Di People (offspring of Huang Di).” The Classic of the Great Wilderness: North records, “In the north of the Tibetan Plateau and south of the Taklamakan Desert, there lived the Bei (north) Qi People.” Those peoples lived as neighbors in the west of Qinghai Lake. Due to Shanhaijing did not clearly identify the Xi Zhou People were offspring of Zhuan Xu, Di Jun and Huang Di; clearly the Xi Zhou, also called Ji People, was an independent, small group of people.

The Records of the Grand Historian: Zhou Benji record, “Gugong Danfu and his wife had three sons: Tai Bo, Yu Zhong and Ji Li. Ji Li and his wife Tai Ren were the parents of Ji Chang (1152-1056BCE), the first emperor of the Zhou Dynasty.” Shijing: Mian records that Gugong Danfu, grandfather of Ji Chang, brought the Ji (or Xi Zhou) People to the Zhou Plain, south of the Qishan Mountain, west of today’s Guanzhong Plain or Weihe Plain in Shaanxi Province. The Ji People then called themselves Zhou People - people living on the Zhou Plain. According to records, the Xi (west) Rong and Bei (north) Di Peoples, often attacked and looted the Ji People. The Bei Di, also called Di People, and the Xi Rong, also called Rong People, were the Huang Di’s offspring, living nomadic lifestyle. The Ji People, escaping these predations, moved to the Zhou Plain, where they developed agriculture. The Gugong Danfu’s time was during about 1250-1150BCE.

Guoyu: Zhouyu records, Tai Kang of the Xia Dynasty “repealed the official of Hou Ji (a high official of agriculture), Bu Ku, the Zhou’s ancestor, lost his position and lived among the (Bei) Di and (Xi) Rong Peoples.” The Records of the Grand Historian: Zhoubenji: Zhengyi say, “Bu Ku was located in today’s Qingyang of Gansu Province.”

The early historical records have given us the clear migration route of the Zhou People, first lived in the west of the Qinghai Lake and east of the Taklamakan Desert, later possibly moved to Qingyang of Gansu; much later, during about 1250-1150BCE, the time of Gugong Danfu, moved to the Zhou Plain, where they turned from nomadic to agricultural lifestyles. Clearly, the Zhou People were not contributors to Di Qiang Culture, including Laoguantai (about 6000-5000BCE) and Qin’an Dadiwan First (about 6200-3000BCE) in the Weihe Plain, and Cishan-peiligang (about 6200-4600BCE) and Yangshao (about 5000-3000BCE) in the middle and lower reaches of the Yellow River Valley.

The Shang’s emperor, Wen Ding (ruling about 1112-1101BCE), made Ji Li (son of Gugong Danfu) the leader of Shang’s dukes in the western region, called “Mushi,” whose mission was fighting with the Di and Rong People. With the help from the Shang central government, Ji Li conquered many groups of the Di and Rong and became a very powerful duke. However, soon, the Shang’s emperor killed Ji Li after being informed that Ji Li plotted rebellion. Later, the Shang ordered a Shang’s peerage to lead his group, (who were the ancestors of the later Qin Dynasty), to move from the Shandong Peninsula to the Weihe River Valley to resist the Zhou, Di and Rong People.

During the time of Shang emperor Di (King) Yi (ruling about 1101-1076BCE), Ji Chang (Ji Li’s son) was very diligent at government matters and eagerly seeking talents. Meanwhile, Ji Chang conquered many small dukes and tribes, the Zhou’s power grew stronger. In about 1099BCE, Ji Chang claimed to be the first emperor of the Zhou Dynasty in Qishan.

During the time of Shang Emperor Di (King) Xin (1105-1045BCE), the Shang and Shi Fang, or (previous) Lai Nation, a Shao Hao nation in the Shandong Peninsula, fought a series of wars for territory and caused destruction to both sides. Ji Fa (1057-1027BCE, Ji Chang’s son), who had intensified intelligence gathering in the Shang, learned that most of the Shang’s troops went to the east to fight with the Shi (or Lai), leaving only a little troop in the capital. Ji Fa united some dukes and tribes from the Di, Rong and Di Qiang, took the chance to swoop in the Shang’s territory. During January 26 - February 28, 1046BCE, 45,000 allied forces, led by Ji Fa, moved quickly from Feng (today’s Xi’an) to Muye (today’s Xinxiang of Henan), where the war broke. The Blitzkrieg of Muye destroyed the unprepared Shang and Emperor Di Xin committed suicide. The Qin’s ancestors became slaves of the Zhou People after this war.

The (Bei) Di and (Xi) Rong, offspring of the Huang Di, and (Di) Qiang, offspring of the Yan Di, were nomadic peoples and strong warriors. They had coveted the middle and lower reaches of the Yellow River for a long time. After the Zhou eliminated the Shang, many of the Qiang, Di and Rong peoples moved to the middle and lower reaches of the Yellow River, where they turned from nomadic to agricultural lifestyles.

Shijing: Lusong records that Ji Chang, offspring of Qi(2), was a great King who ruled lands to the south of the Qishan Mountain and fought a battle against the Shang Dynasty. The Zhou emperors claimed that Qi(2) was their ancestor. Qi(2)’s father was Di Ku (Di Jun) and mother was Jiang Yuan, who came from a group of Qiang (or Di Qiang) People with the surname of Jiang. A common belief holds that Jiang in ancient China was sometimes read as Qiang and so this Jiang should be read as Qiang. The Qiang People came from the Hu Ren (also called Di Ren) People, who lived in the west of the Taklamakan Desert and were offspring of the Yan Di People.

The Zhou claimed that King Yao nominated a man, named Qi(2), to be his “Nong Shi,” a high official of agriculture, later King Shun nominated Qi(2) to be his “Hou Ji,” a high official of agriculture, and gave him the fief of Tai. Qian Mu thought in his article The Geographical Notes of the Early Zhou, published in Yenching Journal of Chinese Studies, No.10 in the 1930s, Tai was located in today’s Wenxi and Jishan of Shanxi Province. Zhu Shao-hou and Liu Ze-hua believed in their book Ancient Chinese History, Tai was today’s Wugong of Shaanxi Province.

Guoyu: Zhouyu records, “When the Zhou Emperor held the Ji Tian (worshipping the heaven) ceremony, the officials were arranged according to importance - Nong Shi (first), Nong Zheng (second), Hou Ji (third), Si Kong (fourth), Si Tu (fifth), Tai Bao (sixth), Tai Shi (seventh), Tai Shi (eighth), Zong Bo (ninth).” The Ji Tian ceremony included the ceremony of the emperor plowing personally and the agricultural sacrificial rite. Nong Shi, Hou Ji and Si Tu, ranked from high to low, were high officials of agriculture. The official position of Hou Ji was for remembering of Hou Ji, Di Jun’s son and Shu Jun’s uncle recorded in Shanhaijing. The Hou Ji and Shu Jun in Shanhaijing were the earliest people that practicing cultivating grains and Hou Ji was regarded as the progenitor of agricultural civilization, which formed part of Di Qiang Culture, among the Di Jun People.

Di Jun, Shu Jun, King Yao and King Shun were all buried on the Yueshan Mountain and their groups lived in the west of the Qinghai Lake during about 16,000-14,000 years BP. When Hou Ji and Shu Jun started practicing cultivating grains, the Xi Zhou People lived in nomadic lifestyle in the west of the Qinghai Lake but did not have any connection with offspring of the Di Jun. The Xi Zhou People turned from nomadic to agricultural lifestyles since Gugong Danfu during about 1250-1150BCE. It is not possible that King Yao and Shun asked the Xi Zhou People to help them in agriculture and nominated Qi(2) to be their high officials of agriculture.

Many scholars believe that Bu Ku was possibly the Zhou’s real ancestor and lived a nomadic lifestyle in Qingyang of Gansu, while Qi(2) was only a figure from compilation, not a real person. Inspired by the Shang’s Qi(1) being the son of Di Jun and Jian Di, scholars of the Zhou fabricated stories of Qi(2) being the son of Di Ku (Di Jun) and Jiang Yuan. The Zhou tried to build a link between their ancestor with the Di Jun and specially fabricated that King Yao nominated Qi(2) to be his “Nong Shi” then King Shun nominated Qi(2) to be his “Hou Ji,” to evoke the association with Hou Ji (Di Jun’s son). The stories of Qi(1 and 2) (same pronunciation but different Chinese characters) were believed to be false.

The Zhou People came from a small and obscure tribe originated from the far west of China. It was very hard for Ji Chang to get support from other groups of people to fight with him against the much larger Shang Dynasty. However, Ji Chang and his son Ji Fa were clever politicians, they falsified some stories about the most powerful five ancient groups and claimed that the Zhuan Xu, Di Jun, Yan Di and Shao Hao were all the Huang Di’s offspring. These stories were written by the Zhou’s scholars in The Five Classic of Regions Within the Seas. Huang Di, who used to live in the west of the Qinghai Lake, later moved to the north of the Chishui River, and later was regarded as the ancestor by several small groups of people in the north, became known as the common ancestor of all groups in China.

When the Zhou Dynasty was established, the conquered land was divided into hereditary fiefs, pieces of land that eventually became powerful in their own right. Xunzi.Ruxiao (written by Xun Kuang, 313-238BCE) records that the Zhou set up 71 Kings and States and 53 of them had the surname of Ji, who were relatives of the emporers or from the Ji (Xi Zhou) People.

The main officers of the Zhou Dynasty were hereditary. In matters of inheritance, the Zhou recognized only patrilineal primogeniture as legal. Zhoushu.Emperor Wu records that the Zhou’s peerages had five-rank: Gong, Hou, Bo, Zi and Nan. Meanwhile, the Zhou built a detailed Ceremony and Ritual System to make it a well ordered state. The Zhou had four-level local administrations: Guo (capital of the state and fief), Dou (big city), Yi (small city) and Ye or Bi (the place outside a city). An area, which was about one hundred li, or fifty kilometers, away from a city, was called a suburb. The area within a suburb was named Xiang, or township; the area beyond a suburb was named Shui, or countryside. The Zhou had six Xiangs and six Shuis; a big fief state had three Xiangs and three Shuis. The people who lived in cities or Xiangs were called Guo Ren, or state people; the people who lived in Shuis were called Ye Ren, or common people. A settlement with 12,500 families was called Xiang; a settlement with 500 families was called Dang. People who lived in the same Dang were often of brotherhoods. Xiangs and Dangs were commune organizations outside cities.

The Zhou set up strict hierarchical system. The slaves in the lowest class were often regarded as livestock; the Ye Ren in the second-lowest class had no political rights, no rights to join the army, no rights to build a school or study in a school, and no rights to write a book. They bore more taxes and corvee or labor than the state people. The main source of slaves was from prisoners of wars; the main source of Ye Ren was from conquered lands. Most of the descendants of the Shao Hao and Di Jun peoples, who lived in the middle and lower reaches of the Yellow River and Changjiang River valleys, became the Zhou’s Ye Ren. At the end of the Western Zhou Dynasty, the discrimination of Guo Ren and Ye Ren began to fade and disappeared quickly in the Warring States Period (771-256BCE).

In some conquered large areas of the east, the Zhou did not destroy those existing commune organizations, but let those existing aristocrats owe allegiance to the Zhou Dynasty instead of replacing them. This policy enabled the Zhou had a few states, who were offspring of the Shao Hao and Di Jun Peoples, such as the State of Chu, Qin, Song and Qizi.

Mi Xiong-yi, a leader of the Chu People, who worshipped phoenix and claimed they were offspring of the Xia People, helped the Zhou Dynasty during the Blitzkrieg of Muye in 1046BCE. The Emperor Cheng (1055-1021BCE) of Zhou gave Xiong-Yi the fief of Danyang (today’s Xichuan County of Henan) and the fourth peerage rank: Zi. The Capital of the Chu shifted many times, from Danyang (Henan’s Xichuan County), to Yingdu (Hubei’s Jinsha), to Ruodu (Hubei’s Yicheng), to Yandu (Hubei’s Yicheng), to Chendu (Henan’s Huaiyang), to Juyang (Anhui’s Fuyang), to Shouchun (Anhui’s Shou County), moving from the Yellow River to Chang-jiang River Valley.

When the Zhou attached the Shang, Zi Qi (Wei-zi), brother of the Shang Emperor Di (King) Xin (1105-1045BCE), surrendered to the Zhou. The Zhou Emperor Cheng gave Zi Qi the fief of Shangqiu and the first peerage rank: Gong and set up the State of Song.

The Qin’s ancestors became slaves of the Zhou People in 1046BCE. The Zhou gave the Qin’s leader the title of “Fuyong” in Qinyi (today’s Tianshui) during about 897-886BCE, later made Qin Xiang-gong (?-766BCE) the duke of Qinyi in 771BCE and set up the State of Qin.

Qi-zi, the prime minister of the Shang, was given the fief of the northern Korea Peninsula and set up the State of Qizi.

In the east along the coastline, there were also some of the Shao Hao’s offspring, who did not surrendered to the Zhou and were called Dong (east) Yi by the Zhou. The Zhou tried to annihilate them, including the Ji Nation, destroyed in 690BCE, and the Lai Nation, destroyed in 567BCE. But the Zhou had never controlled the Jiaodong Peninsula.

Due to the Zhou claiming to be offspring of the Di Jun People, the earliest ancient historical chronicles, Book of Documents, Bamboo Annals, GuoYu and ChunQiu, which were written during the Zhou, put the Xia Dynasty (offspring of the Di Jun), to be the first dynasty in China and deliberately eliminated the important records of the Shao Hao (including the Nü He) nations, which were built as early as Longshan Culture (3200-1900BCE), earlier than the Xia. The Zhou’s falsified stories deeply influenced later historians and scholars, including Sima Qian (145-87BCE), author of The Records of the Grand Historian, or Shiji. Another historical record also proves that the Zhou’s peerages trying to eliminate all historial records of the Shao Hao People. When the State of Qi destroyed the Shao Hao nations Ji and Lai, they killed many peoples, burning their capitals, temples and all historical records and forcing their remaining peoples to move to other places.

Although the Zhou Dynasty lasted longer than any other dynasties in Chinese history, the actual political and military control by the dynasty, surnamed Ji, lasted only until 771BCE, a period known as the Western Zhou. The Eastern Zhou (771-256BCE) was characterized by an accelerating collapse of royal authority, although the king’s ritual importance allowed over five more centuries of rule. The Confucian chronicle of the early years of this process led to its title of the “Spring and Autumn” period (771-476BCE). The partition of Jin in the mid-fifth century BCE initiated a second phase, the “Warring States (476-221BCE).” In 403BCE, the Zhou court recognized Han, Zhao and Wei as fully independent states; in 344BCE, the first - Duke Hui of Wei - claimed the royal title of king for himself. A series of states rose to prominence before each falling in turn, but Zhou was a minor player in these conflicts.

The last Zhou king is traditionally taken to be Nan, who was killed when the Qin captured the capital Chengzhou in 256BCE. A “King Hui” was declared, but his splinter state was fully removed by 249BCE. The Qin’s unification of China concluded in 221BCE with Qinshihuang’s annexation of Qi.

First located in the Shandong Peninsula, Longshan Dong Yi Culture (3200-1900BCE) had spread out to the 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. The Zhou People moved to the Weihe Plain during Gugong Danfu’s time, about 1250-1150BCE, turned from nomadic to agricultural lifestyles, learned eagerly from the most advanced Dong Yi 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 Xia and 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.

Dong Yi Culture was the Root of the Qin Dynasty.

The ancestors of the Qin’s leaders were the Shang’s peerages and lived in the Shandong Peninsula, suggesting they were offspring of either the Xi He or Shao Hao People, who surrendered to the Shang. The Shang emperor ordered the Qin’s ancestors to move from the Shandong Peninsula to the Weihe River Valley to resist the Zhou, Di and Rong Peoples. In 1046BCE, the war between the Zhou and Shang destroyed the Shang, the Qin’s ancestors became slaves of the Zhou Dynasty. About 200-hundred years later, Qin Fei-zi (?-858BCE), a son of the Qin’s leader, became famous in breeding horses, the Zhou Emperor Xiao (897-886BCE) ordered Qin Fei-zi to feed horses in the Wei River and Yan River valleys, gave him a 25-kilometer fief of Qinyi (near today’s Tianshui of Gansu), granted him a surname of Ying and gave him the title of “Fuyong,” but not a duke or an aristocrat. The Qin People developed both agriculture and animal husbandry, accepting exogamy with the Rong and Di People and became stronger.

In 771BCE, the princes of the Zhou contended for the throne, the Zhou Emperor You (795-771BCE) was killed, his son Emperor Ping (?-718BCE) escaped from Gaojing (Xi’an) to Luoyi (Luoyang); historians named it “Eastern Zhou.” Qin Xiang-gong (?-766BCE), the Qin’s leader, was meritorious in protecting Emperor Ping, who then made Xiang-gong the duke of Qinyi. The later dukes of the Qin worked very hard to make the Qin became a very powerful state. Qin Xiao-gong (381-338BCE) selected Shang Yang (395-338BCE) as his prime minister and conducted the famous Reforms of Shang Yang, which put the military affairs and agriculture in the first place. The later kings of the Qin adhered to the policy of military and agriculture first to make the Qin become a rich and powerful militarily superior state. Many famous elites of the Qin were students of the Guigu School.

In 221BCE, Qinshihuang (259-210BCE) swallowed up all other states and built the first centralization of authority in China. Since the Qin Dynasty (221-206BCE) unified China, Qin set up several Juns (vassal states) in the Shandong Peninsula. However, the Qin’s policy let the country rich but the common people very poor and the Qin’s state control was very harsh, the Qin did not eliminate the domestic contradictions and it lasted only 17 years.

Dong Yi Culture was the root of the Qin, whose ancestors were offspring of the Shao Hao People.

Dong Yi Culture was the Root of Han Culture.

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 area 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 the 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.

The founders of Confucianism, Kong Qiu (Confucius) (551-479BCE) and Meng Ke (Mencius) (372-289BCE), were from the State of Lu. So was the founder of Mohism, Mo Di (Micius) (476-390BCE) and the founder of the Miscellaneous School, Shi Jiao (390-330BCE). The State of Song was the homeland of the founder of Taoism, Zhuang Zhou (Zhaung-zi) (369-286BCE) and also the founder of Logicians or the School of Names, Hui Shi (370-310BCE). Micius’, Confucius’ and Zhuang-zi’s ancestors were the Shang emperors’ offspring who lived in the State of Song.

The founder of Legalism, Guan Zhong (723-645BCE), was from the State of Qi, as was Zou Yan (324-250BCE), the founder of the School of Yin-yang. Also, the founders of the School of the Military, Sun Wu (Sun-zi) (545-470BCE) and Sun Bin (offspring of Sun Wu), were from the State of Qi. Sun Wu and Sun Bin claimed that their ancestors were offspring of the Great Yu.

The founder of the School of Diplomacy or School of Vertical and Horizontal (Alliances), Guigu-zi (510-220BCE), was located in the State of Wei (today’s Qixian of Henan Province), where is near the Shandong Peninsula.

Many historians, including Sima Qian, argued that another name of Li Er (about 571-471BCE) was Lao Lai-zi. Literally, Lao means old. Zi is the honorific title to teacher, moral integrity or a man of learning. Lao Lai-zi means an old teacher that named Lai or from the Lai. Sima Qian thought that Li Er or Lao-zi was born in Qurenli Village, Li Township of Ku County (today’s Luyi County of Henan Province) of the State of Chu. Li Lin-lin (Chu Mu) published an article in Hubei Jinmen Jin Chu Feng Journal in August 2010, thought that Lao-zi and Lao Lai-zi were the same person and Lao Lai-zi was from Qurenli Village, Li Township of Xiang County in the State of Song.

By coincidence, the Chinese Character Lai of Lao Lai-zi is the same with the Lai Nation, a Shao Hao nation, which was destroyed by the State of Qi in 567BCE, and the remaining Lai people was forced to move to Ni County (today’s Tengzhou), which was about 210 kilometers to Luyi County. The name of Lao Lai-zi hints that Li Er’s family was offspring of the Lai Nation (?-567BCE) and escaped to the State of Song, where the Shao Hao’s descendants were able to be peerage and Guo Ren and have education.

Historians agree that Guigu-zi (510-220BCE) was the name of a school, whose teachers were a group of scholars, instead its founder - Wang Yi (510-?BCE), who was a student of Lao-zi. More than 500 famous elites during the Warring States Period were students of the Guigu School.

The State of Lu, Song, Zhu and Wei were all near Tengzhou of Shandong Province, where Beixin Culture (5300-4100BCE) was developed by the Xi He People and the remaining Lai People resided after 567BCE. The State of Zhu, which was highly possible set up by the Shao Hao People who surrendered to the early Zhou, existed in present-day Zoucheng County and Tengzhou, had been an affiliate state of Lu, and later was annexed by the state of Chu during the reign of King Xuan of Chu, about 369-340BCE.

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 (who wrote Dao De Jing) and Zhuang-zi. Thus, these writings strongly influenced 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 the Root of Chinese “He” Culture.

“He” Culture is the quintessence of Chinese Han Culture. The literal meanings of the Chinese Characters of “He” include: together with, and, harmonious, cooperative, integration, peace and kindness. “He” Culture is a culture of integration and harmonization. The name of “He” hints that the Nü He had the idea of integration with other ancient groups of Chinese people. This idea let them accept exogamy when other ancient groups of people accepted only endogamy.

The Shang emperors, who were offspring of the Xi He People, regarded the Hua People as their ancestors, suggesting the Xi He came from the Hua People. Due to the Xi He and Chang Xi having the same resource, both of them came from the Hua People, one group of the Nü He People in the Jiaodong Peninsula. The Hua People took the key role in carrying forward the “He” idea and began to integrate with other ancient groups of people by sending the Xi He People and Chang Xi People to marry with the Di Jun men and build ten Ri (sun) groups and twelve Yue (moon) groups.

Inspired by the Xi He marrying with the Di Jun men and giving birth to the Ri (sun) People, the Shang Emperors, who were offspring of the Xi He (Hua) People, claimed that their ancestor Qi(1) was the son of Di Jun (father) and Jian Di (mother) to unite the Xia People (offspring of the Di Jun) and make a united nation. The Shang Dynasty inherited the “He” idea from the Nü He and became the first dynasty who united the Hua People (Shao Hao’s offspring) and the Xia People (Di Jun’s offspring) to be one big group - Hua Xia People.

Learning from the Shang’s story of Qi(1) being the son of Di Jun and Jian Di, the Zhou fabricated a story of the Zhou’s ancestor Qi(2) being the son of Di Jun (father) and Jiang Yuan (mother). The Zhou claimed that Huang Di was the common ancestor of all groups of People including the Yan Di, Di Jun, Zhuan Xu and Shao Hao. During the Zhou Dynasty, the Hua and Xia People were already regarded as one big group - Hua Xia People. To those people who did not surrender to them, the Shang and Zhou named those, who lived in the east and south, with Yi, but named those, who lived in the north and west, with Rong and Di. The earliest written records of “Hua Xia” were in the Zhou Dynasty. Shangshu.Zhou.Wucheng records, “Hua Xia and barbarians, all were in obedience.” Zhuozhuan.Dinggong (Lu 509-495BCE) year 10 records, “People from borderlands would not harm Xia and Yi peoples would not harm Hua.” Zhuozhuan.Shanggong (Lu 575-542BCE) year 14 records Jiang Rong, Zi Ju-zhi, “Our Rong groups’ clothes and foods were different with Hua. The money was different and languanges were different.”

In the Zhou’s strict hierarchical system, almost all the Hua and Xia People, who made up the overwhelming majority in the population in the Yellow and Changjiang River valleys and were Ye Ren or Common people, lived in the suburb and countryside; while the Guo Ren or State people and peerages, who came from the Zhou People or offspring of the Yan (Di) and Huang (Di) People and had helped the Zhou to destroy the Shang, lived in the cities. Due to the Shang and Zhou claiming they were offspring of the Di Jun, the earliest historical chronicles written during the Zhou Dynasty precluded all records of the Hua Nation and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history.

The Qin Dynasty (221-206BCE), offspring of the Shang’s peerage, built the first centralization of authority in China but did not eliminate the domestic contradictions and lasted only 17 years.

The first king of the State of Song (1114-286BCE) were brother of the Shang’s last emperor. The previous Shang’s people and peerages, who surrendered to the Zhou, were Guo Ren and peerages of the State of Song and lived in the cities. Liu Bang (256-195BCE), the founder of the Han Dynasty (202BCE-220CE), was born in Feng Town and grew up in Pei County, which were near the four lakes and in the territory of the State of Song. Liu’s mother and his non-biological father were natives of Feng Town, lived in the countryside and were socially inferior, suggesting they were the Zhou’s Ye Ren, who came from the Zhou’s conquered people. Most of the Feng natives were either offspring of the Xi He People or the Ri (sun) People (father Di Jun and mother Xi He).

The Records of the Grand Historian record, “Emperor Gaozu of Han, Liu Bang, had a high nose, high forehead, high brow-bone, significant facial whiskers and a beard,” bearing clear resemblance to the Caucasoid race in general appearance. Clearly, Liu Bang and his mother, who was a farmer and Ye Ren of the Zhou, bore clear Caucasoid race characteristics, were more likely offspring of the Xi He People than the Ri (sun) People.

After Liu Bang set up the Han Dynasty, he chose the centralization of authority system instead of the Zhou’s hereditary fief system. He abolished slavery, promised “everyone is equal” and let everyone become a citizen of the country. He reduced taxation and covee and let the citizens recuperate and multiply. All the Han people had a strong national identify with the county. The Han Dynasty achieved integration of all ancient Chinese people, including the Hua Xia majority and Yan Huang minority, and made the “He” (integration) culture become the most important part of Han Culture. Hanshu.diyizhi records the first census of the Han Dynasty in 2CE. The Han population was about 63 million, 23.14% of the world population (about 272.27 million). Counting in all people of the Protectorate of the Western Regions foreigners, the Han Dynasty ruled about 30% of the world population. Liu Bang, an offspring of the Xi He People, inherited the “He (integration)” idea from the Nü He People, promoting the Huang Di, Yan Di, Zhuan Xu, Di Jun, Shao Hao, Hua, Xia and many other peoples were a big family.

Since the Han Dynasty, all ancient groups of Chinese peoples were called the Han People or Han Nationality, also commonly called Hua People. The name of China, “Zhong (literally central) Hua,” indicates that all groups of Chinese people unite together with the Hua People - centric. 

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 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 Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. They used to live 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. The Shao Hao People moved along the Weihe River Valley to the lower reaches of the Yellow River and the Shandong Peninsula during about 16,000-14,000 years BP. The Shao Hao branched out to many groups in the Shandong Peninsula, including the Nü He People who had female as leader and lived near the East End of the Earth, recorded in Shanhaijing. The Shao Hao and Nü He also moved along the coastline from the Shandong Peninsula to other places.

The Hua People, one group of the Nü He People, lived in the Jiaodong Peninsula and were also ancestors of the Shang Dynasty (1600-1046BCE). Carrying forward the “He” (integration) idea from the Nü He, the Hua People, who worried about the sea level rising, sent the Xi He and Chang Xi People to marry with the Di Jun men and build ten groups of the Ri (sun) People, who lived near today’s Weishan Lake in the west of the Shandong Peninsula, and twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains near the Pamirs. The Nü He and Hua People were the funders of the earliest Neolithic Chinese astronomy, Calendar and Maritime Culture. By letting the Chang Xi and Xi He women find the Di Jun men to be their husbands, the Hua (Nü He) People expanded their territories, spread their most advanced sciences and technologies to other Shao Hao People, the Di Jun People and even to the western places.

Originating in the Shandong Peninsula, Dong Yi Culture, which was built by the Shao Hao (including Nü He and Hua) People, spread out to the lower reaches of the Yellow, Huai and Changjiang rivers, greatly influencing ancient China and had the leading role in making the Yellow River Valley Culture, the root of Chinese civilization. Most small regional cultures of ancient China had faded by the end of Neolithic Age, included 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. Dong Yi Culture began in the eastern Shandong as early as the western Shandong. Yantai’s Baishi Culture (about 7,000 years BP), built by the Nü He (including Hua) People, and Tengzhou’s Beixin Culture (5300-4100BCE), built by the Xi He People, had similiarity, proving the Xi He, who came from the Hua People, and the Baishi People had the same resource - the Nü He. The Nü He (including Hua) were the root of Baishi, Beixin and their successor, Dawenkou-Longshan, cultures in the Shandong Peninsula.

Longshan Dong Yi Culture (about 3200-1900BCE) had spread out to the inhabitation areas of early Cishan-peiligang (about 6200-4600BCE) and Yangshao Di Qiang (about 5000-3000BCE) cultures and turned these regions into outposts of Dong Yi Culture, when the Xia Dynasty (2070-1600BCE) was built in these regions. It is clear that Dong Yi Culture was the leading culture of the Xia Dynasty. The Shang Dynasty (1600-1046BCE) was built in the inhabitation areas of Longshan Dong Yi Culture; thus, Dong Yi Culture was the root of the Shang’s culture. The Rites of Zhou inherited and carried forward cultures of the Xia and Shang Dynasty, thus we can say Dong Yi Culture was the root of the Zhou’s Culture. Ancestors of the Qin Dynasty (221-207BCE), the first centralization of authority in China, were offspring of the Shao Hao People, therefore, Dong Yi Culture was the root of the Qin Culture. Dong Yi Culture was the root of The Hundred Schools of Thought and its successor, Han Culture, which started during the Han Dynasty (202BCE-220CE), was inherited and carried forward by Tang Dynasty (618-907CE) and lasted in China for more than 2,000 years.

There is no firm archaeological evidence to prove the existence of nation of Xia, however, Chinese archaeologists generally identify Erlitou as the site of the Xia Dynasty, who were offspring of the Di Jun People. Many bronze wares and jade projects, discovered in the archaeological sites of Longshan Culture in the Shandong Peninsula, show the form of early nation, suggesting the Shao Hao, Nü He and Hua People had built the earliest nations, as early as Longshan Culture, earlier than the Xia Dynasty, in the Shandong Peninsula. “Hua Bo Lü Ding” is the evidence of the existing of a big ancient nation of Hua in the eastern Jiaodong Peninsula and lasted until the end of the Zhou Dynasty (1046-256BCE). It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia. Due to the Shang and Zhou claiming they were offspring of the Di Jun People, ancient historical chronicles precluded the Hua and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history.

Thus we could conclude that the Shao Hao, Nü He and Hua People, the main builders of Dong Yi Culture, took the leading role in building ancient Chinese civilization.The Nü He People were the root of Chinese “He” Culture, which is the quintessence of Chinese Han Culture. The Shao Hao People, including the Nü He, Hua, Xi He and Chang Xi peoples, had clear Caucasoid racial characteristics and they worshipped bird totems and the fire Phoenix.

Other papers published by Soleilmavis

 https://peacepink.ning.com/profiles/blogs/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:                                                                       

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of groups of people, but also the names of individuals, who were regarded by many groups as common male ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age. The Shao Hao’s offspring spread out from the west of the Qinghai Lake to the middle and lower reaches of the Yellow River and the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. Shanhaijing’s records and archaeological discoveries reveal that the Nü He People, one group of the Shao Hao People, was called Mother of Yue (moon), lived in the eastern Shandong Peninsula, held the most advanced science and technologies and built unique Jiaodong coastal and maritime cultures during the Neolithic Age. It is believed that the Nü He People were the funders of the earliest Neolithic Chinese astronomy, Calendar and Maritime Culture. The Nü He People were also the root of Chinese “He” Culture, which is the quintessence of Chinese Han Culture.

Keywords: Shanhaijing; Neolithic China, Di Jun, 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: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of groups of people, but also the names of individuals, who were regarded by many groups as common male ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age.

This article introduces main Chinese Neolithic cultures, the Coastal culture in the eastern Shandong Peninsula, Shanhaijing and its records of the Shao Hao and Nü He People. The Shao Hao’s offspring spread out from the west of the Qinghai Lake to the middle and lower reaches of the Yellow River and the Shandong Peninsula. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. Shanhaijing’s records and archaeological discoveries reveal that the Nü He People, one group of the Shao Hao People, was called Mother of Yue (moon), lived in the eastern Shandong Peninsula, held the most advanced science and technologies and built unique Jiaodong coastal and maritime cultures during the Neolithic Age. It is believed that the Nü He People were the funders of the earliest Neolithic Chinese astronomy, Calendar and Maritime Culture. The Nü He People were also the root of Chinese “He” Culture, which is the quintessence of Chinese Han Culture.

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.

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 in the Eastern Shandong Peninsula, or Jiaodong Peninsula (in the east of the Jiaolai River)

Many archaeological discoveries in the eastern Shandong Peninsula, or Jiaodong Peninsula, suggest Dong Yi Culture began in the eastern Shandong as early as the western Shandong. 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 major 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 eastern Shandong with the co-existing Dawenkou-Longshan Culture in the western Shandong. [2] Many scholars thought the Neolithic culture in the eastern Shandong had its own special features and became an independent system based on its own resources.

Archaeologists agree that Baishi Culture (about 7,000 years BP), which was named after the village of Baishi of Yantai, whose altitude is 23 meters today and 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 and Japanese archipelago. Baishi Culture was more developed than Banpo Culture (about 6800-6300 years BP) of Xi’an, which belonged to Yangshao Di Qiang Culture (about 5000-3000BCE). Baishi, a coastal culture in the Jiaodong Peninsula, and Beixin (about 5300-4100BCE), an inland culture in the western Shandong, were in the same period, had some similarities, but had major differences, suggesting that Baishi Culture had its own resources - the advanced earliest Neolithic coastal and maritime cultures along the coastline in the Jiaodong Peninsula, but were drowned by sea water during the sea level rising. Baishi Coastal Culture proves that the Jiaodong Peninsula was the important birthplace of Chinese Neolithic coastal and maritime cultures, which had influences to the Liaodong Peninsula, Korea Peninsula and Japanese archipelago, also to the Kamchatka Peninsula, Aleutian Islands and Americas.

During the time of late Dawenkou and Longshan cultures, Shandong and Eastern China formed a large area of Dong Yi influence; however, Dawenkou-Longshan Culture in the Jiaodong Peninsula came from the Jiaodong People, while Dawenkou-Longshan Culture in the western Shandong came from the Neolithic Shandong people who developed inland cultures. After Dawenkou-Longshan Culture spread out from today’s Shandong to the west, south and north to other people’s territories, it also had roots in other cultures.

There were many archaeological sites, which were in the periods of Dawenkou, 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 in the Jiaodong Peninsula earlier than the Xia Dynasty (about 2070-1600BCE).

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: [3]

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. [4]

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.

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, written in the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, written during the Xia Dynasty (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. [1] Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work.

Where was the Great Wilderness recorded in Shanhaijing? According to Shanhaijing, the Great Wilderness was a large tract of savage land that was 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 were unfit for human habitation.

In Shanhaijing, the River refers to the Yellow River, which rises in the northern Bayankala Mountains, and the Jiang refers to the Changjiang River, which rises in the southern Bayankala Mountains which is located in the northeastern Tibetan Plateau.

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 mobile 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. Shanhaijing uses “sea” to name saltwater lake and uses “deep pool” or “lake” to name freshwater lake. 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.

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

Shanhaijing’s records of the Shao Hao and Nü He People

Shao Hao’s group first lived in Mount Changliu in the western Pamirs Plateau, their offspring moved to the west of the Qinghai Lake, later spread out to the lower reach of the Yellow River and the Shandong Peninsula, much later also spread out to other places along the coastlines. The literal meaning of the Chinese characters “Shao Hao” was “Subordinate of Heaven.”

Shanhaijing clearly identified the following people who were from the Shao Hao People.

The Classic of the Mountains: West records:

“From Mount Le You 350 li to the northwest is Mount Yu, where the Western Queen Mother lived in; another 480 li to the west is Xuan Yuan Mound; another 300 li to the west is Mount Ji Shi; another 200 li to the west is Mount Changliu, where Shao Hao was respected as Bai Di.” The literal meaning of the Chinese characters “Bai Di” was “White King” or “White Ancestor-god.” The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin. Mount Changliu was located in the northwest of Mount Buzhou in the Pamirs Plateau. The Chang Liu People regarding Shao Hao as their “White King” or “White Ancestor-god” indicates that Shao Hao’s group used to live in Mount Changliu and the Chang Liu People were offspring of the Shao Hao People.

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 northwestern Tibetan Plateau.

The Classic of the Great Wilderness: North records:

“The Wei People with the surname of Wei ate millet and lived in the west of the Qinghai Lake and east of the Taklamakan Desert. They were offspring of Wei, who was Shao Hao’s son and had only one eye in the center of his face.”

The literal meaning of the Chinese character “Wei” is mystical and awesome boldness of vision and strength.

The Classic of the Great Wilderness: East records:

“The Nü He People were called Mother of Yue. Someone was named Yuan, living in the East End of the Earth and controlling the sun and the moon to make them rise in order.” The literal meaning of the Chinese character “Yue” is moon. The literal meaning of the Chinese character “Yuan” was a kind of phoenix. The Nü He People were mothers of the Yue (moon) People and lived in the Eastern Shandong Peninsula near the East End of the Earth.

“There was a big water beyond the Eastern Sea (today’s Sea of Japan). There were the Shao Hao People, who used to nurture the more immature Zhuan Xu People and the Zhuan Xu discarded their musical instruments - Qin and Se. The Ganshui River came from the Gan Mountain and went to the Ganyuan Lake.” The Shao Hao People nurturing the more immature Zhuan Xu People indicates that the Shao Hao had taught the Zhuan Xu with the most advanced technologies in their early time. The Zhuan Xu learned eagerly, had no time for music and discarded the musical instruments - Qin and Se. Tai Zi Chang Qin, son of Zhu Rong, first made music and musical instruments; Zhuan Xu begat Lao Tong, who begat Zhu Rong, recorded in the Classic of the Great Wilderness: West. We could put it another way: that the early Shao Hao Culture had nurtured the early Zhuan Xu Culture. These records reveal that the Shao Hao and Zhuan Xu People built close connection when they lived as neighbors in the west of the Qinghai Lake, while later the Shao Hao moved to the lower reach of the Yellow River and the Shandong Peninsula.

“The Shao Hao People lived in the Gan Mountains, where the Ganshui River came from.” Modern scholars commonly agree that the Gan Mountain was located in today’s Taishan and Yimeng Shan Mountains. The Ganshui River came from these mountains and went to the Ganyuan Lake, highly possible today’s four lakes of Nanyang, Dushan, Zhaoyang and Weishan.

The Classic of the Great Wilderness: South records:

“The Bei People, who fought with the Di Jun People and lost the fight, moved to the Mei Yuan Lake. The Bei People were descendants of the Shao Hao People.”

“There was the Ganshui River beyond the Southeastern Sea (today’s Yellow Sea of China); there were the Xi He People, living in the upper reach of the Ganshui River. The Xi He women married with the Di Jun men and gave birth to ten groups of people, named Ri. The Xi He just bathed Ri in the Ganyuan Lake.” This suggests that some Xi He women moved to the lower reach of the Ganshui River, found the Di Jun men as their husbands and gave birth to ten groups of the Ri People, who lived near the Ganyuan Lake - today’s Four Lakes. The literal meaning of the Chinese character “Ri” is sun.

The Zhou Dynasty’s new stories of the Shao Hao People in The Five Classic of Regions Within the Seas.

Shao Gao (another name of Shao Hao) was the ancestor of Ban, who made the first bow and arrow.

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 the living in the matriarchal clan society, 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 many groups of the Di Jun’s offspring living in the northwestern Tibetan Plateau, including King Shun’s group and the Yu People, who lived 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:

• People recorded in The Classic of the Great Wilderness: West -

The Western Queen Mother lived in Mount Yu.

The Hu Ren (also called Di Ren) People were the 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 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:

• People recorded in The Classic 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:

• People recorded in The Classic 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.

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 areas.

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

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 and later in other parts of the world and ended between 4500BCE and 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. [2]

Shanhaijing records Huang Di’s, Yan Di’s, Di Jun’s, Zhuan Xu’s and Shao Hao’s group lived in the Pamirs Plateau and their offspring moved to the east and spread out to all over China. Many recent Chinese Neolithic archaeological discoveries have included cultivated rice from as early as 14,000 years BP. These include sites 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 9000-6000BCE). Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Bianbian cave of Yiyuan in Shandong (about 9,000-12,000 years BP), Nazhuantou of Xushui in Henan, Yuchanyan of Dao County in Hunan, Diaotonghuan in Jiangxi, Baozitou of Nanning in Guangxi, Ji County of Tianjin and Qinglong County of Guizhou. 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.

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 came from the Middle East, began to enter the Pamirs Plateau around 16,000-15,000 years BP, soon they 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. It made it possible to ascertain the patriarchal clan of a group of people instead of an individual.

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 the patriarchal ancestors of most ancient groups of people due to the long-time of the 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: Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of groups of people, 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, 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 was not able to be the male leader of his group. Clearly, Huang Di was only a figure from compilation, not a real person. Or, Huang Di 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 Shao Hao People During the Neolithic Age.

The Shao Hao People spread out from Mount Changliu in the western Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake. The remaining Shao Hao People in Mount Changliu were called “Chang Liu People.”

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 Neolithic Chinese people would like to build close relationships with them. Thereby the Shao Hao had greatly influenced other groups of Neolithic Chinese people with their advanced technologies since their early time.

The Shao Hao People spread out to the Weihe River Valley with some groups of the Di Jun People following them, later to the lower reach of the Yellow River and the Shandong Peninsula, living a nomadic lifestyle, collecting millet and hunting animal during about 16,000-14,000 years BP. The Di Jun People, who followed the Shao Hao’s migration route to the east, lived in the west of the Shao Hao’s inhabitation areas. The migration route of Shao Hao’s groups was exactly the later Old Silk Road, which was built during the Han Dynasty (202BCE-220CE).

Around 11,000 years BP, Neolithic Chinese people went from gathering to cultivating millet. The Shao Hao and Di Jun People became origins of direct founders of the Weihe River Valley Culture, including Laoguantai Culture (6000-5000BCE), Qin’an Dadiwan First Culture (6200-3000BCE) in Qinan County of Gansu and it successor, Yangshao Culture (5000-3000BCE), also called Painted-Pottery Culture, centered in Huashan and existed in the middle reach of the Yellow River, and the Cishan-peiligang Culture (6200-4600BCE), another origin of Yangshao Culture, in modern-day Henan and southern Hebei. These cultures were named “Di Qiang Culture” by modern historians. The Shao Hao People, who mastered the most advanced sciences and technologies during the Neolithic Age, were the leading developers of Di Qiang Culture.

The Shao Hao People, who moved to the Shandong Peninsula, branched out to many groups, living a nomadic lifestyle during about 16,000-14,000 years BP. About 11,000 years BP, they went from gathering to cultivating millet and soon developed the most advanced Neolithic cultures in the Shandong Peninsula, including Houli Culture (about 6400-5700BCE), a millet-growing culture in Linzi, and its successor - Beixin Culture (about 5300-4100BCE), a millet-growing culture in Tengzhou. The potteries discovered in Houli Culture are main painted-potteries, but also have some black potteries, which used more advanced technologies. Dawenkou Culture (about 4100-2600BCE) existed primarily in the Shandong Peninsula, but also appeared in eastern Anhui, Henan and Jiangsu and affected deeply the cultures in the lower reach of the Changjiang River. It overlapped with the territory of Shao Hao People.

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. The Shao Hao People were sole founders of Dong Yi Culture. The technologies of making black potteries were developed only in the Shandong Peninsula and later spread out to other places of China. Longshan Dong Yi Culture (3200-1900BCE) spread out to the territories of the Cishan-peiligang and Yangshao Di Qiang cultures and turned these areas into outposts of Dong Yi Culture. Through this diffusion, Dong Yi Culture greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

The Shao Hao People also spread out from the Shandong Peninsula to other places of China along the coastlines, including the Changjiang River estuary, Taiwan and southeast Asia, even Philippines and Polynesia during about 16,000-14,000 years BP.

The Shao Hao People lived near the sea in the east of the Di Jun’s territories in the lower reach of the Changjiang River. The Shao Hao and Di Jun were origins of direct founders of the rice-growing cultures, including Hemudu (5000-3300BCE) in Yuyao of Zhejiang, Majiabang (5000-4000BCE) in Jiaxing of Zhejiang and its successors, Songze (3800-2900BCE) in Qingpu District of Shanghai, and Liangzhu (5300-4200BCE) near Taihu of Zhejiang. The Jade Statues in Lingjiatan Culture (3500-3300BCE) in Hanshan County of Anhui Province have big eyes with double eyelids, the obvious non- Mongoloid characteristics, suggesting the Shao Hao were direct founders of this culture. Many painted-potteries and a large numbers of black potteries discovered in the lower reach of the Changjiang River, prove the deep influence by Dawenkou Dong Yi Culture (4100-2600BCE).

The Shao Hao People spread out along the coastline to the southeastern China, including Taiwan, where Dabenkeng (4000-3000BCE) Culture was developed, later spread out to the Southeast Asia, Malaysia, Indonesia, Polynesia and Australia. The Di Jun People had the ability to follow the Shao Hao’s migration routes, while the Zhuan Xu People also had the ability to reach the Southeast Asia and follow the Shao Hao’s migration routes.

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 Taiwan to Philippines and Polynesia. Dawenkou Culture (4100-2600BCE), which greatly influenced cultures in the lower reach of the Changjiang River, also deeply influenced Dabenkeng and cultures in the southeastern Asia, Philippines and Polynesia.

The Shao Hao People, who spread out from the Shandong Peninsula to the north, Arctic Cycle and Americas along the coastline or through the sea by boat during about 16,000-5,000 years BP, did not leave many archaeological remains for us, due to their migration routes being drowned by sea water while the sea level rising.[10]

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

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. [5]

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.” This concept’s existence is based upon “the now disputed typological method of racial classification origin.”

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. Huang Di, the literal meaning of these Chinese characters was “Yellow King,” or “Yellow Ancestor-god.” The word “yellow” suggests that Huang Di had a clear Mongoloid racial characteristic - yellow skin.

Shanhaijing clearly tells us that the Shao Hao People spread out from Mount Changliu of the Pamirs Plateau to the west of the Qinghai Lake and then to the lower reach of the Yellow River and the Shandong Peninsula. The Chang Liu People in Mount Changliu respected Shao Hao, ancestor of the Shao Hao People, as the “White King” or “White Ancestor-God.” The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin.

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 exogamy between the Xi He women (the Shao Hao’s offspring) and Di Jun men, gave birth to ten groups of the Ri (sun) People, who lived near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan, while the Chang Xi women (the Shao Hao’s offspring) married with the Di Jun men and gave birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains.

Many modern historians used to classify the Shao Hao People as members of the Mongoloid race. However, archaeological discovers prove that the Shao Hao People bore resemblances to the Caucasoid race in general appearance. They were very tall people, with a high forehead, aquiline nose, pronounced facial whiskers, beard and bushy body hairs. The Shao Hao People shared genes with Caucasians.

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 offered 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. Those people might have come from the Middle East. [6]

At Beizhuang (about 4500BCE) in Changdao, archaeologists discovered a pottery mask with clear Caucasoid characteristics. [7]

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 the Caucasoid race in appearance.

Many Shandong Neolithic archaeological sites contain the 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. [8]

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 (771-476BCE). The State of Qi cracked the city of the Ji Nation (in today’s Shouguang), wiped out the main forces of Ji in 690BCE, and forced the Ji People to move to the east of the Jiaolai River. The State of Qi destroyed the Shao Hao Lai nation completely in 567BCE, killing the Lai king and most of the Lai People, taking control of whole territory. The Qi People, who were members of the Mongoloid race, were the reason of the proliferation of Mongoloid race in the western Shandong Peninsula.

During the Southern and Northern Dynasties (420-589CE), most of the rulers of the northern dynasties came from the northern nomadic people, who were the Huang Di’s offspring and were members of the Mongoloid race. After the Sui Dynasty (581-618CE) and Tang Dynasty (618-907CE), 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.

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; one Chi is ten Cun. However, some lacquer screen, which was found in the tomb of “Haihunhou” (Marquis of Haihun) dating back to the Western Han Dynasty (202BCE-9CE), 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.”

Liu Bang (256-195BCE) had a high nose, high forehead, high brow-bone, significant facial whiskers and a beard, bearing clear resemblances to the Caucasoid race in general appearance.

Clearly, the Shao Hao People, including the Nü He, Xi He and Chang Xi peoples, had clear Caucasoid racial characteristics. However, due to there were no direct evidence that the Shao Hao People and European share the same origin. I refer to the Shao Hao People as the Shao Hao Race in this article, to distinguish them from other, purely Mongoloid races of Neolithic people in China.

The Ancestral Worship Totems of the Shao Hao and Nü He People Were Bird-shaped and the Phoenix.

Shanhaijing records many birds and bird totems in the areas where the Shao Hao People lived. Shanhaijing: Classic of the Mountains: East, on the geography of eastern China, records that the ancient Shandong Peninsula was biologically a “bird heaven.” There were many birds: Qi Que, Chou Yu, San Qing bird, Jiu Jiu, the Luan bird, Huang bird, Qing bird, Lang bird, Xuan bird, Yellow bird, Li Zhu and Yi bird, etc. Some of these birds were said to predict weather or good and bad luck. There were birds called Li Hu on the Lu Qi Mountain which were said to look like Mandarin ducks with human feet; when they appeared, water and soil loss would occur. There were also birds called Jie Gou on the Yin Mountain, which looked like mallards with rat tails; when they appeared, pestilence followed. There were even birds which looked like chickens with rat hair; when they appeared, severe drought would occur. Because of these legends of birds in the Shandong Peninsula, the Shao Hao People were associated with the ability to predict weather or good and bad luck through birds.

Shanhaijing records the Nü He People were called Mother of Yue; Yuan (fire Phoenix) lived in the East End of the Earth and controlled the sun and the moon to make them rise in order. Clearly, the Nü He People worshipped the fire Phoenix, which was regarded as the King/Queen of all birds.

At many prehistoric sites in the Shandong Peninsula, archeologists have discovered bird-shaped pieces of art. A Neolithic site (about 4500BCE) in Beizhuang on Changdao Island of Shandong Province contains grey pottery GUI (small open container) figures shaped like birds. To archaeologists, this suggests that the Shao Hao People worshiped bird totems.

The Classic of Poetry, or Shijing, records the Shang’s ancestors, who were offspring of the Shao Hao People, “God orders the Xuan Bird (black bird) to give birth to the Shang,” suggesting the Shang worshipped bird totems.

To Be Continued to Part II: The Nü He People were the Funders of the Earliest Neolithic Chinese Astronomy, Calendar, Maritime Culture and “He” Culture.

https://peacepink.ning.com/profiles/blogs/part2nvhe

Other papers published by Soleilmavis

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1.    English book “Twelve Years in the Grave – Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp,” written by Soleilmavis Liu.

(ISBN: 9781304588296; Pages: 206; Dimensions (inches): 5.83 wide x 8.26 tall.)

Introduction:

Recent years, the words “mind control abuse and torture” and “target individual” appears frequently online. Thousands of people in groups or individually cries attention to the abuses and tortures with electromagnetic mind control technologies through internet and all other channels. The scale of the ongoing crimes is large, and hidden. This book is helping the public understand voice-to-skull and remote electromagnetic mind control technologies. It provides the sound facts and evidence about the secret abuse and torture with such technologies. Readers of the book have come to learn of these technologies and the crimes, which - if not exposed and publicized – in the future humanity would no longer know the meaning of physical inviolability and privacy.

2.      English book “The Queen of the South in Matthew 12:42,” written by Soleilmavis Liu.

(ISBN: 9781304745354; Pages: 488; Dimensions (inches)5.83 wide x 8.26 tall.)

Introduction:

The Bible prophesies the Queen of the South will rise at the judgment, but did not give her name or any other detail about her. Nowadays, many people believe that Queen of Sheba in 1King 10:1-13 is the Queen of the South referenced in Matthew 12:42.Among the significant questions surrounding the Queen of the South, her role in the judgment and the Queen of Sheba:

Where are the ends of the earth?

How will the Queen of the South come from the ends of the earth?

Who was Queen of Sheba in 1King10:1-13?

Who were Queen of Sheba’s ancestors?

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di 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. These groups first lived in the Pamirs Plateau, soon gathered in the 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. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

Starting from studying Neolithic Chinese people recorded in Shanhaijing and seeking the links between Neolithic Chinese People and Queen of Sheba’s ancestors, Soleilmavis Liu takes you along to seek the answers, using a large number of historical and archaeological facts, through conclusive arguments, scientific and systematic analysis and rigorous study and demonstration of each chapter.

In conclusion, after the Peleg’s time, Sheba(1) and his offspring, ancestors of Queen of Sheba, had moved from the Middle East to the Ends of the Earth, including the Easternmost place in China, the Westernmost place in the Americas, the Northernmost place near the Arctic Circle and the Southernmost place in Australia, enabling Queen of Sheba(1) and the Queen of the South to fulfill Matthew 12:42, “came from the Ends of the Earth.”

Here is the 7-minute Video which introduces the book.

https://youtu.be/TT-01b3XWmo

https://peacepink.ning.com/video/queen-of-south

3.    English book, Volume One and Two of “The Struggles of an Ordinary Man - The Turbulent History of China Through a Farmer’s Eyes from 1900 to 2000.”

(Volume One: ISBN: 9781365818967; Pages: 398; Dimensions (inches) 5.83 wide x 8.26 tall.)

(Volume Two: ISBN: 9781365819070; Pages: 380; Dimensions (inches) 5.83 wide x 8.26 tall.)

This book is the true record of one hundred years of modern history in rural areas of the Eastern Shandong Peninsula from the 1900 to 2000, including the end of the Qing Dynasty, the Anti-Japanese War (1938-1945), China’s War of Liberation (1945-1949), the development of China after liberation (1950-1957), the Great Leap Forward Movement (1958-1959), the Three-year Disaster (1960-1962), the Socialist Education Movement (1964-1965), the Great Cultural Revolution (1966-1976), and the reform and opening up of China (1978-2000).

This work, with the spirit of unvarnished realism and true-life style, illustrates the actual life and inner mind of an ordinary man in rural areas, and through his eyes to see the significant changes of China during the past one hundred years. This book restores the true-life stories of the ordinary rural man with a fair view, which might be a little different from the propaganda of the media and government in those days.

Please go to the following links to buy Soleimavis' books.

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http://www.barnesandnoble.com/w/the-queen-of-the-south-in-matthew-12-soleilmavis-liu/1118971458 

Soleilmavis presented this paper at E-Leader Conference held by CASA (Chinese American Scholars Association) and and Stamford International University at 388 Sukhumvit, Klongtoey, Bangkok, in January 2018.

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people (or tribes) in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. However, the Zhuan Xu People seemed to have disappeared when the Yellow and Chang-jiang river valleys developed into advanced Neolithic cultures. Where had the Zhuan Xu People gone?

Abstract:  
Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of groups who regarded them as common male ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age. Shanhaijing reveals Zhuan Xu’s offspring lived near the Tibetan Plateau in their early time. They were the first who entered the Tibetan Plateau, but almost perished due to the great environment changes, later moved to the south. Some of them entered the Sichuan Basin and became the founders of Sanxingdui Culture. Some of them even moved to the south of the Tibetan Plateau, living near the sea. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

Keywords: Shanhaijing; Neolithic China, Zhuan Xu, Sanxingdui, Ancient Chinese Civilization
 

Introduction

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of tribes who regarded them as common ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age.

This article introduces main Chinese Neolithic cultures, Sanxingdui Culture, Shanhaijing and its records of the Zhuan Xu People. Shanhaijing reveals Zhuan Xu’s offspring lived near the Tibetan Plateau in their early time. They were the first who entered the Tibetan Plateau, but almost perished due to the great environment changes, later moved to the south. Some of them entered the Sichuan Basin and became the founders of Sanxingdui Culture. Some of them even moved to the south of the Tibetan Plateau, living near the sea. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.

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 Chang-jiang River Valley Cultural System. Starting from the lower reaches areas of the Yellow and Chang-jiang 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 with 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, included 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.

Sanxingdui Culture (about 12000-3000BCE)

The site of Sanxingdui, located in the city of Guanghan, 40km from Chengdu, Sichuan Province, is recognized as one of the most important ancient remains in the world for its vast size, lengthy period and enriched cultural contents.

The first Sanxingdui relics were discovered by a farmer in 1929 and excavation has continued ever since. During this period, generations of archaeologists have worked on the discovery and research of the Sanxingdui culture. In 1986, two major sacrificial pits were found and they aroused widespread academic attention around the world.

Archaeologists have discovered remains of human activity in Sanxingdui as early as 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 artifacts had been ritually broken, burned, and carefully buried in two large pits within the ancient walled town. This is a typical way of decommissioning sacred objects, and no doubt that is what was going on here. They are often called “sacrificial” pits, although they were not associated with human remains. The pits were dated, by stratigraphic and stylistic analysis, to around 1200BCE. Pit 1 is a few decades earlier than Pit 2, which implies that there were two separate acts of decommissioning, performed a generation or so apart, at the site.

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.
The exact author(s) of the book and the time in which it was written are still undetermined. It was originally thought that mythical figures, such as the Great Yu, or Boyi, wrote the book. However, the consensus among modern Sinologists is that the book was not written at a single time by a single author, but rather by numerous people from the period of the Warring States (about 476-221BCE) to the beginning of the Han Dynasty.
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, written in the Great Yu’s Time (before 2200BCE);
2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, written during the Xia Dynasty (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. [1] Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work.
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 River refers to the Yellow River, which rises in the northern Bayankala Mountains, and the Jiang refers to the Changjiang River, which rises in the southern Bayankala Mountains which is located in the northeastern Tibetan Plateau.
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. Shanhaijing uses “sea” to name saltwater lake and uses “deep pool” or “lake” to name freshwater lake.
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.

Shanhaijing’s records of the Zhuan Xu People
The Zhuan Xu People and their descendants first lived near Mount Buzhou, later spread out to the west of the Qinghai Lake, the Tibetan Plateau and southern areas. The literal meaning of the Chinese characters “Zhuan Xu” was “Simple and Honest.”

Where is Mount Buzhou?
The Classic of the Mountains: West records, “Mount Buzhou is located in the northwest of Mount Chang Sha, 370 li away. Mount Zhu Bi is to the north and Mount Yue Chong is next to it; Lake Ao Ze lies to the east. From Mount Buzhou 420 li to the northwest is Mount Mi, where Huang Di lived in and ate jade ointment; another 420 li to the northwest is Mount Zhong; another 480 li to the northwest is Mount Tai Qi; another 320 li to the west is Mount Huai Jiang; another 400 li to the southwest is Kun Lun Mound; another 370 li to the west is Mount Le You; another 400 li to the west is the desert. From Mount Le You 350 li to the northwest is Mount Yu, where the Western Queen Mother lived in; another 480 li to the west is Xuan Yuan Mound; another 300 li to the west is Mount Ji Shi; another 200 li to the west is Mount Chang Liu (hereinafter written as Changliu), where Shao Hao was respected as the White King or White Ancestor-god.”
Today, one kilometer equals two Chinese li, but today’s Chinese li is different with Shanhaijing’s li. We cannot verify how much Chinese li in Shanhaijing was equal to one kilometer.
The Classic of the Great Wilderness: West records, “Mount Buzhou is located in the region beyond the Northwest Sea (today’s Qinghai Lake), the border of the Great Wilderness (today’s Tibetan Plateau).”
Wang Yi, an author 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 is located in the eastern Pamirs Plateau, to the west of the Kunlun Mountains, but the specific location is not confirmed.

Shanhaijing clearly identified the following people who were from the Zhuan Xu People:
The Classic of the Great Wilderness: West records:
The Shu Shi People were descendants of Shu Shi, son of Zhuan Xu. And the Yu People fought with the Gong Gong People in the Guo Mountain. The Shu Shi and Gong Gong lived near Mount Buzhou.
The Lao Tong People, Zhu Rong People and Tai Zi Chang Qin, who started making music, lived in the west of the Chishui River and north of the Kunlun Mountains. Zhuan Xu was the father of Lao Tong; Lao Tong was the father of Zhu Rong; Zhu Rong was the father of Tai Zi Chang Qin.
The Chong People and Li People; Lao Tong was the father of Chong and Li; Li was the father of Ye, who lived in the westernmost of the Tibetan Plateau.
The San Mian People were descended from San Mian, son of Zhuan Xu. The San Mian People lived in the northern Tibetan Plateau, had three faces and one arm and did not die.
Also in the west of the Taklamakan Desert, there were the Yu Fu People. “A fish was half withered; its name was Yu Fu. Zhuan Xu recovered from death. Heavy wind came from the north, the sky was like a big water spring. The snake who was Yu Fu became a fish.” The historic truth behind this story is that the Yu Fu People, who lived in the west of the Taklamakan Desert, were nearly erased due to the great natural disasters. Heavy wind came from the north, while great rains made the sky like a big spring pouring out water to the Earth. The Yu Fu People moved from the north and west of the Taklamakan to the south of the Taklamakan Desert, then further to where Zhuan Xu’s group used to live and was buried, and claimed they were the Zhuan Xu People, saying the Zhuan Xu People recovered from death. They changed their totem from a snake to a fish.

The Classic of Regions Beyond the Sea: West records:
“Xing Tian fought with Zhuan Xu for the status of Ancestor-god. Zhuan Xu chopped off his head and buried the head in the Chang Yang Mountain. Xing Tian turned his two breasts to two eyes, turned his umbilicus to a mouth and brandished his shield and large axe.” The historical truth from this story suggests the Xing Tian People had fought with the Zhuan Xu People for the status of their Ancestor-god in the west of the Tibetan Plateau. The leaders of Xing Tian People were killed and buried in the Chang Yang Mountain, but the remnant Xing Tian People continued fighting the Zhuan Xu People with shields and large axes.

The Classic of the Great Wilderness: North records:
The Gun People used to launch an offensive against the Cheng Zhou People in the Yu (literal meaning: Rain) Mountain in the northern Tibetan Plateau.
The Zhong Bian People, who lived between the Qinghai Lake and the eastern edge of the Taklamakan Desert, were descendants of Zhong Bian, son of Zhuan Xu.
The Shu Chu People were descendants of Shu Chu, son of Zhuan Xu.
The surname of the Miao Min People was Li. The Zhuan Xu People were the ancestors of Guan Tou; The Guan Tou were the ancestors of Miao Min. They lived in the north of the Black River in the north of the Tibetan Plateau.
Hou Tu was the father of Sin; Sin was the father of Kua Fu. They lived in the northern Tibetan Plateau.
The Classic of the Great Wilderness: North records that Kua Fu, who was overblown, followed the sun, wanting to catch it in Yu Gu in the far east. He was very thirsty after drinking up all the water in the Yellow River. He went to the big pool but died before reached it. Also it records that the Ying Long People killed the Kua Fu People. This story is obscure, but we could grasp some historical truths. The Kua Fu People, who lived in the northern Tibetan Plateau, believed that the sun rose from the legendary Yu Gu in the far east. They undertook a mass migration to Yu Gu. During the dry season of the upper reach of the Yellow River, they were very thirsty and moved to a big pool, but they were killed by the Ying Long People before reached it. Ancient people believed that the dry season of the upper reach of the Yellow River was because of the Kua Fu People drinking up all the water in the Yellow River.
Also the Gong Gong’s minister Xiang Yao, which had a snake body with nine heads, was killed by the Yu People in the north of the Kunlun Mountains.
“Zhuan Xu and his nine wives were buried in Mount Fuyu, which was located between the River beyond the Northeast Sea (today’s Qinghai Lake).” The Yellow River has a U-shaped turn in the south of the Qinghai Lake and northeast of the Bayankala Mountain. The Mount Fuyu is located in today’s Aemye Ma-chhen Range, which is located inside the U-shaped turn of the Yellow River.
“A big hill was covered 300 li around. Di Jun had a big bamboo forest to the south of the big hill; Zhuan Xu bathed in a deep pool, named Shen Yuan, in the west of the big hill.” This hints that the Zhuan Xu People and Di Jun People lived in close proximity to each other in their early time.

The Classic of Regions Beyond the Sea: South records:
The Zhu Rong People moved from the west to the east of the Chishui River, lived in the far south of the Di Mountain (or the Yueshan Mountain). Their totem was an animal body with a human face and they drove two dragons-shaped boats. This hints that the Zhuan Xu People moved to the south along the east of the Tibetan Plateau.

The Classic of the Great Wilderness: South records:
The Ji Yu People ate millet and their ancestor was Ji Yu, son of Zhuan Xu.
There was a group of people, called the Zhuan Xu People. And there were the Bo Fu People, who ate millet and were descendants of the Zhuan Xu People.
“Guan Tou, who had bird’s beak and wings, was said to just begin to fish in the sea in the south of the Great Wilderness, driving by wings.” Gun and his wife Shi Jing were the parents of Yan Rong, who was the father of the Guan Tou People. There are hints of historical fact to this story. The Guan Tou People moved from the north to the south of today’s Tibetan Plateau, had a totem figure with a human body and bird’s beak and wings and sailed on the sea with sailboats. These sailboats had sharp heads, like bird’s beaks and sails like bird wings. The sea highly possible refers to today’s sea near Dhaka of Bangladesh in the south of the Tibetan Plateau.
The Chi You People fought with the Huang Di People and were killed by the Ying Long People (Huang Di’s offspring) and Ba People (descendants of Huang Di). Chi You’s fetters were thrown into the Song Mountain, where they became maple trees.

The Zhou Dynasty’s new stories of the Zhuan Xu People in The Five Classic of Regions Within the Seas.
Huang Di’s wife Lei Zu gave birth to Chang Yi; Chang Yi was the ancestor of Han Liu in the Ruo Shui River; Han Liu’s wife A Nü gave birth to Zhuan Xu.

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 Chang Liu People regarding Shao Hao as their “White King” or “White Ancestor-god” indicates 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, 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 many groups of the Di Jun’s offspring lived in the northwestern Tibetan Plateau, including King Shun’s group and the Yu People, who lived 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 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 his 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 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. Here I mainly cite some people from the five biggest groups.

In the west of the Taklamakan Desert, there lived:
1) People recorded in The Classic of the Great Wilderness: West -
The Western Queen Mother lived in Mount Yu.
The Hu Ren (also called Di Ren) People were the 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 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 The Classic 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 The Classic 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 goes 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 beat others by numbers 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 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.
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 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 areas.

Archaeological Findings Match Shanhaijing’s Records of Ancient Groups of Chinese People.
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 and later in other parts of the world and ended between 4500BCE and 2000BCE.
About 20,000-19,000 years BP, 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. [2]
Shanhaijing records Huang Di’s, Yan Di’s, Di Jun’s, Zhuan Xu’s and Shao Hao’s group lived in the Pamirs Plateau and their offspring moved to the east and spread out to all over China. Many recent Chinese Neolithic archaeological discoveries have included cultivated rice from as early as 14,000 years BP. These include sites 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 9000-6000BCE). Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Bianbian cave of Yiyuan in Shandong (about 9,000-12,000 years BP), Nazhuantou of Xushui in Henan, Yuchanyan of Dao County in Hunan, Diaotonghuan in Jiangxi, Baozitou of Nanning in Guangxi, Ji County of Tianjin and Qinglong County of Guizhou. 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.
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 came from the Middle East, began to enter the Pamirs Plateau around 16,000-15,000 years BP, soon they 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. It was able to ascertain the patriarchal clan of a group of people instead of an individual.
In prehistoric China, people usually named their groups after certain ancestors. Shanhaijing records many ancient groups of people and name a group of people with “Guo,” its literal meaning is nation or tribe. Shanhaijing does not identify the patriarchal ancestors of most ancient groups of people due to the long-time of the 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: Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of individuals, but also the names of groups who regarded them 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, 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 leader and he was not able to be the male leader of his group. Clearly, Huang Di was only a figure from compilation, not a real person. Or, Huang Di 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 Zhuan Xu People During the Neolithic Age.
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 People for the status of their Ancestor-god, 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 the 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 Zhuan Xu’s offspring.
The Classic of the Great Wilderness: North says Zhuan Xu and his nine wives were buried in Mount Fuyu, which was located between the River beyond the northeast sea (Qinghai Lake). The southern Mount Fuyu had much copper and northern had many irons. The Mount Fuyu is located in today’s Aemye Ma-chhen Range, which is located inside the U-shaped turn of the Yellow River. Deerni Copper Mine, which is ranked one of the biggest copper mines in China and built in the southern Deerni Mountain in the Aemye Ma-chhen Range in Maqin County of Qinghai, proves there is much copper in that area.
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, many wars between the Di Jun and Zhuan Xu People since the early time and those wars ended with the Zhuan Xu’s defeat, recorded in Shanhaijing, hint us that the Di Jun People did not allow the Zhuan Xu People to enter the Weihe Plain and move to the east to grab territories from them, when the overwhelming majority of them moving to the eastern China. This matches Shanhaijing having no records of the Zhuan Xu People living in the eastern China. 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 relationship with the Shao Hao since their early time and learned eagerly the most advanced technologies from the Shao Hao.
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 entering into the Tibetan Plateau about 13,000-12,000 years BP, when scientists believed that the 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 lived in the northern Tibetan Plateau, had three faces and one arm and did not die. They survived during the environment changes.
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 Guan 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 the great environment changes and settled near the sea, highly possible today’s Dhaka of Bangladesh. From that area, the Guan Tou People had the ability to spread out to today’s India, South Asia, Malaysia, Indonesia, Polynesia and Australia.
The Zhuan Xu People lived in the south and west of the Di Jun People’s territories. Both the Zhuan Xu and Di Jun People had the ability to reach today’s Chongqing, where Daxi Culture (4400-3300BCE) was developed.
A famous record in The Classic of the Great Wilderness: West goes, the Yu Fu People (offspring of the Zhuan Xu), who lived in the west and north of the Taklamakan Desert, were nearly erased due to the 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 to a fish.
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. Some legends said that the ancestors of Sanxingdui came from the north along the rivers. The Aemye Ma-chhen Range is exactly in the north of the Sichuan Basin. Archaeologists have discovered remains of human activity in Sanxingdui about 12,000 years BP. However, Yu Fu Culture in Sanxingdui was not the early Yu Fu Culture written about in Shanhaijing, which existed before 14,000 years BP. The Yu Fu Culture in Shanhaijing was instead the ancestor 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 (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.
The Yu Fu People were the living evidence of what became of the Zhuan Xu People after they were nearly eradicated during the natural disasters. They moved south and entered Sichuan Basin. The Yu Fu People changed themselves from a group of people, who used to eat millet and animals and kept the snake as an animal totem, to a group of people, who ate fish and worshipped a fish totem. The Zhuan Xu People recovered from near extinction and Zhuan Xu Culture recovered to be carried on by the Yu Fu People.
 

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 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 building ancient Chinese civilization. The five most famous groups were the Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. They used to live in the Pamirs Plateau, soon gathered in the west of the Qinghai Lake and north of the Tibetan Plateau, then moved to other places of China.
When the Shao Hao and Di Jun People entered the Weihe River Valley, some of the Zhuan Xu People possibly followed them. However, Shanhaijing records many wars between the Di Jun and Zhuan Xu People since the early time and those wars ended with the Zhuan Xu’s defeat. 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.
The Zhuan Xu People spread out from the north of the Tibetan Plateau to the south along the east of the Tibetan Plateau, such as the Zhu Rong People, who move to the far south of the Di Mountain, the Yu Fu People, who reached the Sichuan Basin, and the Guan Tou People, who moved to the Bay of Bengal.
The Zhuan Xu People lived in the south and west of the Di Jun People’s territories. Both the Zhuan Xu and Di Jun People had the ability to reach today’s Chongqing, where Daxi Culture (4400-3300BCE) was developed.
Sanxingdui Culture came about as the Yu Fu People (offspring of Zhuan Xu) moved from the northwest to the south and settled down in Sichuan Basin. Early Yu Fu-Zhuan Xu Culture almost perished due to the environmental disasters. However, about 12,000 years BP, the Yu Fu People settled down in Sanxingdui, adopted the fish as their new totem and built Yu Fu-Sanxingdui Culture. The Sanxingdui Culture ended about 3,000 years BP, possibly either as a result of natural disasters (evidence of massive flooding were found), or invasion by a different culture.

References
[1] Liu Xiang (79BCE-8BCE) and Liu Xin (53BCE-23BCE, son of Liu Xiang) were first editors of Shanhaijing (before 4200BCE-256BCE).
[2] 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

More Scholarly Papers Presented and Published by Soleilmavis:

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The United Nations got a new Secretary General António Guterres, but all the victims, who had been working hard to urge the UN and all governments to investigate the secret abuse and torture with electromagnetic mind control technologies for the past sixteen years, need to continue hard. The following open letter have written to President Barack Obama and Donald Trump.

Secretary General António Guterres

The United Nations

Dear Secretary General António Guterres,

I am writing to urge you and the United Nations 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. 

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 United Nations, 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 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-electromagnetic-frequency

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 United Nations and all governments.

All Victims and Supporters, Please write your letters to the United Nations, the governments and the public, urge the UN and all governments to investigate victims' cases immediately. urge the public to rise their voices for the victims.

The United States got a new president: Donald Trump, 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 sixteen years, need to continue hard. The following open letter used to write to President Barack Obama, and it is now to President Donald Trump.

President Donald Trump

The White House

1600 Pennsylvania Avenue, Washington DC 20500 

Dear President Donald Trump,

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-electromagnetic-frequency

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

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.

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

Recent years, the words “mind control abuse and torture” and “target individual” appears frequently online. Thousands of people in groups or individually cries attention to the abuses and tortures with electromagnetic mind control technologies through internet and all other channels. The scale of the ongoing crimes is large, and hidden. People are asking for the worldwide attention and an international investigation of enormous human rights violations that are silently taking place worldwide at this moment.

Abstract:

One of the twenty-first century’s greatest violations of human rights is the proliferation of mind control technologies and their accompanying abuse and torture. Thousands of innocent victims across the globe have become activists for their freedom.

Electromagnetic mind control technologies are weapons which use electromagnetic waves to hijack a person’s brain and nervous system and subvert an individual’s sense of control over their own thinking, behavior, emotions or decision making. This article is a brief introduction to mind control technologies, the grave situation of hidden mind control abuses and tortures, and victims, including Soleilmavis Liu, whose work is to expose mind control technologies and their torturous abuses, and to urge governments worldwide to investigate and halt these egregious violations of human rights.

Keywords: Mind control technology; voice-to-skull; victim, Human Rights; Torture; Abuse

Introduction

Thousands of people in groups or individually cries attention to the abuses and tortures with electromagnetic mind control technologies through internet and all other channels. The scale of the ongoing crimes is large, and hidden. People are asking for the worldwide attention and an international investigation of enormous human rights violations that are silently taking place worldwide at this moment.

This article will briefly introduce mind control technologies, current data of mind control victims, Soleilmavis’ case summary, and their work to expose mind control abuse and torture. Soleilmavis’ case summary and her work will hopefully bring more public awareness to the secret crimes of mind control abuses and tortures.

Brief introduction of mind control technologies

Mind control technologies are weapons which use electronic microchip implants, nanotechnologies, microwaves and/or electromagnetic waves to subvert an individual’s sense of control over their own thinking, behavior, emotions or decision making by attacking the brain and nervous system. The development of these methods and technologies has a long history.

1.  Nazi Wonder Drug

Nazi researchers used concentration camp inmates to test a cocaine-based “wonder drug” they hoped would enhance the performance of German troops. Hamburg-based criminologist Wolf Kemper believed that D-IX pills were Hitler’s last secret development. The so-called Experiment D-IX started in November of the year 1944 in Sachsenhausen concentration camp. The results of all those tests inspired their initiators to supply D-IX drug to the entire Nazi Army. However, they failed to launch the mass production of the substance. The allies’ victories at both fronts in winter and spring of in 1945 resulted in the collapse of the Nazi regime. The absurd dream of the wonder drug was crushed. [1]

According to the “Want to Know” information site, “After the end of World War II, German scientists were held in a variety of detainment camps by the allies. In 1946, President Truman authorized Project Paperclip to exploit German scientists for American research, and to deny these intellectual resources to the Soviet Union.” Some reports bluntly pointed out that they were “ardent Nazis.” They were considered so vital to the “Cold War” effort that they would be brought into the US and Canada. Some of these experts had participated in murderous medical experiments on human subjects at concentration camps. A 1999 report to the Senate and the House said “between 1945 and 1955; 765 scientists, engineers, and technicians were brought to the US under Paperclip and similar programs.” (Bluebird Report)

2.  Mk-ultra, America’s Central Intelligence Agency mind control project.

The Central Intelligence Agency’s Fact Book states the NSC (National Security Council) and the CIA were established under the provisions of the National Security Act of 1947. In December 1947, the NSC held its first meeting. James Forrestal, the Secretary of Defense, pushed for the CIA to begin a “secret war” against the Soviets. Forrestal’s initiative led to the execution of psychological warfare operations (psy-ops) in Europe. CIA personnel were not opposed to working with Nazi doctors who had proven to be proficient in breaking the mind and rebuilding it. In some cases, military bases were used to hide these covert activities. It was decided that the communist threat was an issue that took priority over constitutional rights.

One of the areas to be investigated by the CIA was Mind Control. The CIA’s human behavior control program was chiefly motivated by perceived Soviet, Chinese, and North Korean use of mind control techniques. Under the protection of “national security,” many other branches of the government also took part in the study of this area. The CIA originated its first program in 1950 under the name BLUEBIRD, which in 1951, after Canada and Britain had been included, was changed to ARTICHOKE. MKULTRA officially began in 1953. Technically it was closed in 1964, but some of its programs remained active under MKSEARCH well into the seventies. In 1973, tipped off about forthcoming investigations, CIA Director Richard Helms ordered the destruction of any MKULTRA records. (MC 10, 17)

There is an overwhelming body of evidence that confirms the existence of Mk-ultra. More than 250 people who claim they were the victims of “brainwashing” by America’s Central Intelligence Agency were set to win a multimillion dollar legal battle for compensation. Nine already had each received $67,000 (£33,500) compensation from the spy agency, which had admitted to setting up an operation codenamed MK-Ultra during the Cold War. [Mike Parker, CIA’s Bourne Identity Plot (Mkultra), Express.co.uk, July 8, 2007] [2]

3.  Implantable electronic chip mind control

Many researchers, using nanotechnologies had developed implantable electronic chips that established new nerve connections in parts of the brain that controlled movement or even altered emotion and thought. Researchers at the University of Washington (UW) had been working on an implantable electronic chip that might help establish new nerve connections in the part of the brain that controlled movement. Their study, to be published in the November 2, 2006, edition of Nature, showed such a device could induce brain changes in monkeys lasting more than a week (Leila Gray, Tiny Electronic Chip, Interacting with the Brain, Modifies Pathways for Controlling Movement, University of Washington News, October 24, 2006). [3]

On March 18, 2008, the Central Intelligence Agency responded in writing to a Larson Media Freedom of Information Act request. The document disclosed that the CIA’s use of biomedical intellectual property developed at the Alfred Mann Foundation, Second Sight LLC, Advanced Bionics, and under Naval Space Warfare (SPAWAR) contract #N6600106C8005, was “currently and properly classified pursuant to an executive order in the interest of national security,” and applied to the CIA Director’s “statutory obligation to protect from disclosure, intelligence sources and methods.” The technology, developed under the DARPA programs of Tony Tether, Col. Geoffrey Ling and N.I.H programs of William Heetderks, had been protected as a Defense “Special Access Program1” (SAP), which was the official terminology for a “black project.” The research had resulted in implantable devices that were millimeter and sub-millimeter in size, could be surreptitiously implanted (and had been fabricated in a manner that the devices could not be detected or localized by clinical medical or radiology techniques), and provided a shocking amount of surveillance capability regarding a subject’s activities, which might include visual and auditory biofeedback data.

Additionally, the devices were capable of delivering testosterone or any other biological agent.

4.  Voice to Skull Technologies

Artificial microwave voice-to-skull transmission was successfully demonstrated by researcher Dr. Joseph Sharp in 1973, announced at a seminar at the University of Utah in 1974, and in the journal “American Psychologist” in the March 1975 issue, the article was titled “Microwaves and Behavior” by Dr. Don Justesen (1975). [4]

In 2002, the US Air Force Research Laboratory patented precisely such a device: “a nonlethal weapon which includes (1) a neuro-electromagnetic device, which broadcast sound into the skull of persons or animals by way of pulse-modulated microwave radiation; and (2) a silent sound device, which can transmit ultrasound (above human hearing) into the skull of mammals.” NOTE: The sound modulation might be voice or audio subliminal messages. One application of voice-to-skull uses was an electronic scarecrow to frighten birds in the vicinity of airports. [5]

5.  Mind reading technologies

A team of world-leading neuroscientists has developed a powerful technique that allowed them to look deep inside a person’s brain, and to read their intentions before they act.

The research broke controversial new ground in scientists’ ability to probe people’s minds and eavesdrop on their thoughts, ethically to be condemned in its technology and applications.

“Using the scanner, we could look around the brain for this information and read out something that from the outside, there is no way you possibly could tell is in there. It is like shining a torch around, looking for writing on a wall,” said John Dylan Haynes at the Max Planck Institute for Human Cognitive and Brain Sciences in Germany in 2007, who led the study with colleagues at University College London and Oxford University.

In 2011, neuroscientists at the University of California Berkeley put electrodes inside the skulls of brain surgery patients to monitor information from their temporal lobe, which was involved in the processing of speech and images. As the patient listened to someone speaking, a computer program analysed how the brain processed and reproduced the words they had heard.

The scientists believed the technique could also be used to read and report what they were thinking of saying next.

In the journal Plos Biology, they wrote that it took attempts at mind reading to “a whole new level.”

Harvard’s Buckner won the Alzheimer’s award for reading our minds in 2011. Researchers had shown a capability to read a subject’s mind by remotely measuring their brain activity. This technique could even extract information from individuals, who were unaware of themselves. [6]

Those mind reading technologies use EEC with decoding of neurological signals remotely with or without an implant through satellite or through TV Mobile transmission towers. The following data was from NASA’s Jet Propulsion Lab, “The sensitivity of our deep-space tracking antennas located around the world is truly amazing. The antennas must capture Voyager information from a signal so weak that the power striking the antenna is only 10 exponent -16 watts (1 part in 10 quadrillion). A modern-day electronic digital watch operates at a power level 20 billion times greater than this feeble level.”

Scientists believed the weak radio emission of a cubic centimeter of brain matter was within the detectable limits of the satellite. It was technically possible for a satellite to detect your thoughts, emotions and perceptions, and pass that information to a computer for interpretation. [7]

6.  Patents of Mind Control Technologies

Many patents had indicated the existence of mind control technologies, such as:

 USP # 6,729,337 (May 4, 2004), Sony owned a patent “Sony Brain Waves Manipulation By Ultrasound” for an “ultrasound array” that supposedly stimulated your brain waves to simulate sensory experiences causing its users to experience smells, tastes and even touch without external stimuli.

USP # 6,488,617 (December 3, 2002), Nervous System Manipulation by EM Fields from Monitors.

7. More evidence to prove the existence of mind control technologies.

There is sufficient evidence to prove the existence of mind control technologies. I will only give a few as example.

Microwave Irradiation of the U.S. Embassy in Moscow, review of its history and studies to determine whether or not related health defects were experienced by employees assigned in the period, 1953-1977, prepared at the request of Howard W. Cannon, chairman, Committee on Commerce, Science, and Transportation, United States Senate, published in 1979 by U.S. Government Printing Office in Washington, disclose that since 1952, the Soviet government began directing microwave beams at the U.S. embassy in Moscow.

 A study funded by the Defense Advanced Research Projects Agency, has perfected the art of using electrical signals to manipulate the color of a squid’s iridescent skin over the entire color spectrum. The Marine Biological Laboratory in Massachusetts carried out the research.[8] If they could manipulate animals, they could manipulate humans too.

A former KGB officer has divulged secrets of special mind control techniques that security services in developed nations used during and after the Cold War, a Russian government daily said in December 2006.

General Boris Ratnikov, who served in the KGB department for Moscow and the Moscow Region, told Rossiiskaya Gazeta that people in power had resorted to various methods of manipulating individuals’ thoughts since ancient times and that it was hardly surprising that secret services adopted the practice when it acquired a scientific foundation in the twentieth century.

In the mid-eighties, about fifty research institutes in the Soviet Union studied remote mind control techniques backed by substantial government funding, but all such research efforts were halted with the demise of the Soviet empire in the early nineties.

Ratnikov, who subsequently served as deputy head and then senior consultant at the Federal Guard Service from 1991 to 1997, said his department was in charge of safeguarding top officials in post-Soviet Russia against any external influence on their sub-conscious.

The general stated emphatically that he and his colleagues had never manipulated the minds of the then president, Boris Yeltsin, or of economic reformer Yegor Gaidar, but claimed to have used mind-reading to save Russia’s first president and the country from a war with China.

Yeltsin had planned to visit Japan in 1992, but Ratnikov’s department detected attempts to “program” the president’s mind, to make him give the Kuril Islands back to Japan. The move would have led to demands from China that it regains its disputed territories from Russia as well, a conflict that could have sparked a war between the two neighbors. Yeltsin, therefore, was forced to cancel the trip.

Another of the general’s revelations is that senior officials in Western Europe and the United States unwittingly provided information to his department, which was able to read their minds thanks to Soviet-era scientific achievements.

In the early nineties, Ratnikov and his colleagues “scanned” the mind of new U.S. Ambassador Robert Strauss to see that the embassy building contained equipment to exert psychotronic influence on Moscow residents but, according to the general, it had been deactivated. [9]

Research into electromagnetic spectrums weapons had been secretly carried out in the US and Russia since the fifties. Plans to introduce the super-weapons were announced quietly in March 2012 by Russian Defense Minister Anatoly Serdyukov, fulfilling a little-noticed election campaign pledge by president-elect Putin. Mr. Serdyukov said, “The development of weaponry based on new physics principles - Direct Energy weapons, Geophysical weapons, Wave-energy weapons, Genetic weapons, Psychotronic weapons, and so on - is part of the state arms procurement programme for 2011-2020.”[10]

There was no doubt that, notwithstanding that governments still covered-up the development and research of mind control technologies, the government owned advanced technologies, which could read mankind thoughts remotely and subvert an individual’s sense of control over their own thinking, behavior, emotions or decision making by attacking the brain and nervous system with electromagnetic frequencies.

As early as 1998, scientists had warned that the control and manipulation of a human brain was a terrifying possibility. Lieutenant Colonel Timothy L. Thomas, US Army (ret), published an article in the military journal Parameters which likened the mind to a new battlefield. He quoted a Russian army major in relation to weapons that affected the mind, “It is completely clear that the state, which is first to create such weapons, will achieve incomparable superiority.” Thomas expressed concern about “information dominance,” though he stopped short of the moral implications. (Timothy L. Thomas, The Mind Has No Firewall, Parameters, Spring 1998, pp. 84-92) [11]

Mr. Peter Phillips, Lew Brown and Bridget Thornton raised high concerns of human rights violations implemented with electromagnetic spectrums weapons in the article “US Electromagnetic Weapons and Human Rights.” (Peter Phillips, Lew Brown and Bridget Thornton, US Electromagnetic Weapons and Human Rights, December 2006) [12]

Carole Smith, a British psychoanalyst, in recent years has been openly critical of government use of intrusive technology on non-consenting citizens, in the article “Diagnosis Psychosis in Light of Mind Invasive Technology - On the Need for New Criteria of Diagnosis of Psychosis in the Light of Mind Invasive Technology.”

The European Parliament A4-0005/1999 Paragraph 27 called for a worldwide ban on weapons that might enable “any form” of the “manipulation of human beings.” [13]

USA Representative Dennis Kucinich introduced bill H.R. 2977 (2001), which was referred to the Committee on Science, and in addition to the Committees on Armed Services, and International Relations, for a period to be subsequently determined by the speaker, in each case for consideration of such provisions as fall within the jurisdiction of the committee concerned.

H.R. 2977 (2001) preserved the cooperative, peaceful uses of space for the benefit of all humankind by permanently prohibiting the basing of weapons in space by the United States, and required the President to take action to adopt and implement a world treaty banning space-based weapons.

In this bill, the terms “weapon” and “weapons system” included a device capable of the following: “directing a source of energy, including molecular or atomic energy, subatomic particle beams, electromagnetic radiation, plasma, or extremely low frequency (ELF) or ultralow frequency (ULF) energy radiation, against that object,” “through the use of land-based, sea-based, or space-based systems using radiation, electromagnetic, psychotronic, sonic, laser, or other energies directed at individual persons or targeted populations for the purpose of information war, mood management, or mind control of such persons or populations.”

The United Nations Institute for Disarmament Research (UNIDIR) formally listed a special category of psychotronic (psycho = “mind” & tronic= “electronic”) mind control and other electromagnetic resonance weapons in their 2002 Media Guide to Disarmament. [14]

Reported stories about people who claimed that they were mind control victims

There are many reported stories about people who have claimed that they were tortured and harassed by remote voice-to-skull and electromagnetic mind control technologies. Most of the public including media labeled them as conspiracy theorists, or mentally ill persons. Their stories were regarded as conspiracy work.

In the days and weeks before authorities say he shot three people at the Florida State University library and was then gunned down by Tallahassee police, Myron May posted a video about mind control to Facebook, and earlier an image of a Google business card with the words “Targeted individual.” He also posted a video of former professional wrestler and Minnesota Governor Jesse Ventura interviewing a man who claims to have created technology that allows the federal government to control people’s minds.

Jimmy Shao of Sacramento, California, was arrested for calling 911 more than one hundred times in one month in May 2013. Shao said he would not stop until Congress investigates the shadow government who use satellites to control his mind and body.

Jared Loughner, 23, who accused of shooting a US congresswoman in Arizona and killing six others on January 8, 2011, claimed that he was being mind-controlled. Fayette woman Angela Modispaw claimed she heard voices telling her to kill her mother in 2009.

Another suspected victim, Honduras’ fallen leader told The Miami Herald, he was being subjected to mind-altering gas and radiation - and that “Israeli mercenaries” are planning to assassinate him.

Ronald Morgan, 18, a teenage high school dropout who told investigators he was acting on God’s orders confessed to beating his father to death with a baseball bat on May 27, 2001. Morgan said God had told him in a dream to kill his parents. Michael Robert Lawrence, accused of murdering a vacuum cleaner salesman in Waialua, said he was on a “mission” to kill people and chop up their bodies after voices commanded him to do so, a psychiatrist testified on April 3, 2001. T.J.

Richard Scott Baumhammers, 34, was arrested Friday, April 28, 2000, following a shooting rampage that left five dead and one seriously injured in the Pittsburgh, Pennsylvania area. Baumhammers told a psychiatrist that he could hear people talking about him, and it interfered with his work.

Solomon, 15, allegedly opened fire on other students at Heritage High School on August 10, 1999. He heard voices telling him to do strange things, but they were robotic voices, not human voices.

Tami Stainfield is a woman with evidence that proves she and others are victims of predictive analytics robotics and human logistics. She claimed that “we are tortured, hostages, and slaves to a network of technology void from identification and protection.” She had filed as a “no party” candidate in 2012 for the Presidency of the United States.

On February 28, 2011, many mind control victims provided statements to Presidential Commission for the Study of Bioethical Issues on a meeting in Washington, DC.

These were only a very few reported stories from many victims all over the world. The majority of victims’ stories had been ignored by the media and the public.

Current data about mind control victims

Since 2006, many people who claimed to be mind control victims started connecting through the Internet, working together to write countless letters to government departments, social communities, human rights organizations, the media and the general public. Some victims organized some demonstrations in their countries and filed their lawsuits. Some victims organized meetings to meet together to discuss how to fight well. Some victims placed advertisements in major newspapers. Victims also launched worldwide conference calls.

Mind Control abuse and torture is becoming a larger issue worldwide. So far, USA, Europe, and China are the most impacted areas. At least more than 2,000 victims in each of these areas have complained about being attacked by voice-to-skull and electromagnetic mind control technologies. There are also many victims in other countries, including over 200 in Russia, over 100 in India, and over 100 in Japan.

According to an anonymous survey (result on December 19, 2009) for 296 mind control victims all over the world, including 130 females and 166 males, 71.29% of all victims had completed a college degree, with 13.86% of all victims attaining a Master or a Doctor degree. [15]

Their Ages were: 10-20: 13 (4.39%); 21-30: 64 (21.62%); 31-40: 87 (29.39%); 41-50: 70 (23.65%); 51-60: 42 (14.19%); 61-70: 15 (5.07%); above 70: 5 (1.69%).

Year Torture Began: 1970-1980: 29 (9.80%); 1981-1990: 40 (13.51%); 1991-1995: 34 (11.49%); 1996: 18 (6.08%); 1997: 5 (1.69%); 1998: 11 (3.72%); 1999: 6 (2.03%); 2000: 16 (5.41%); 2001: 17 (5.74%); 2002: 15 (5.07%); 2003: 12 (4.05%); 2004: 21 (7.09%); 2005: 15 (5.07%); 2006: 17 (5.74%); 2007: 11 (3.72%); 2008: 23 (7.77%).

Ages when they were aware of being a target: 10-20: 69 (23.31%); 21-30: 92 (31.08%); 31-40: 49 (16.55%); 41-50: 59 (19.93%); 51-60: 21 (7.09%); 61-70: 5 (1.69%); above 70: 1 (0.34%).

The possible reasons victims believed they became a target were:

1. Government Secret Human Experiments or Scientists Performing Secret Human Experiments supported by Government (58.11%);

2. Scientists Performing Secret Human Experiment (36.82%);

3. Government Secret War (33.45%);

4. Secret Political persecution (32.77%);

5. Terrorist violence (22.97%);

6. Misuse of weapons by government corruption (45.27%).

    

   The symptoms victims experienced as a possible result of this technology:

1. Hot and Cold Flashes 148  50.00% 

2. Nausea 151  51.01% 

3. Severe sweating 119  40.20% 

4. Induced Sleep 193  65.20% 

5. Sleep deprivation 233  78.72% 

6. Extreme Fatigue 203  68.58% 

7. Blurred Vision 170  57.43% 

8. Sensations of pain in internal organs 183  61.82% 

9. Sensations of pain in backbone, arms, legs, and muscles 174  58.78%

10.  Numbness and tingling, Paresthesias, Loss of sensation 144  48.65%

11.  Muscle Cramps /Spasms/tension 167  56.42% 

12.  Sudden Headaches 189  63.85% 

13.  Irregular Heartbeat 180  60.81% 

14.  False Heart Attacks 115  38.85% 

15.  Tooth Pain 149  50.34% 

16.  Diarrhea. 131  44.26% 

17.  Acute inflammation/autoimmunity reactions 75  25.34% 

18.  Autoimmune disorders like Fibromyalgia 50  16.89% 

19.  Urinary tract infections 53  17.91% 

20.  Skin problems and skin irritations 149  50.34% 

21.  Change in growing of hair and nails 95  32.09% 

22.  Female problems which eventually lead to hysterectomy 24  8.11% 

23.  Cancer 13  4.39% 

24.  Fevers 68  22.97% 

25.  Flulike Symptoms /Sneezing 126  42.57% 

26.  Dizziness or Loss of Balance 164  55.41% 

27.  Sudden loss of consciousness 91  30.74% 

28.  Benign or Malignant Tumors 24  8.11% 

29.  Sensation of Electric Current Running through the Body 161  54.39% 

30.  Induced Thoughts/ telepathic communication, messages 191  64.53% 

31.  Hearing “voices” (reception of auditory acoustic weapon transmissions or similar) 201  67.91% 

32.  Seeing "Holograms" 124  41.89% 

33.  Dream Manipulation 211  71.28% 

34.  Artificial Emotions (induced fear, anger, shame, joy, hate, sadness) 201  67.91% 

35.  Sudden “unexpected" Sexual Arousal 159  53.72% 

36.  Genital manipulation 163  55.07% 

37.  Induced Smells 154  52.03% 

38.  Sudden extreme moodswings (depression - euphoria) 142  47.97% 

39.  Induced pleasure-aversion reactions towards people or objects 133  44.93% 

40.  Making you say things (forced speech) 135  45.61% 

41.  General behaviour control in some situations 147  49.66% 

42.  Manipulation of Memory (forgetting/remembering/screen memories) 199  67.23% 

43.  Remote steering of eye movements 114  38.51% 

44.  Remote steering of body movements/motor control 126  42.57%

45.  Virtual reality experiences while awake 104  35.14%

     

    50.34% of all victims have been forced to accept psychiatric treatment, the length of being forced to accept psychiatric treatment were:

    (1) 1-3 months  66  22.30%

    (2) 4-6 months  12  4.05%

    (3) 7-12 months  4  1.35%

    (4) 1 year  10  3.38%

    (5) 2-3 years  17  5.74%

    (6) 4-5 years  11  3.72%

    (7) 6-8 years  9  3.04%

    (8) 9-10 years  1  0.34%

    (9) above 10 years  20  6.76%

     

    All victims claimed that the psychiatric treatment did not have any therapeutic effect.

     

    Soleilmavis’ Case summary of Mind Control abuse and torture

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

     

    Noticeable effects started with some noises (whispering voices) which she heard from the floor below her or from the neighbors’ houses. The other people who lived in the same house could not hear them. Soon she 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 her 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 her say things (forced speech). All those symptoms would disappear without any medical treatment, or sometimes, a pain would persist, even if she had strong medication.

     

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

     

    On April 5, 2002, she left Australia, and went to Hong Kong, Thailand, Shanghai and New Zealand, but could not escape the harassment and torture. When she was in Hong Kong, her brain was controlled by voice-to-skull and remote electromagnetic mind control technologies, and she was taken into the US Embassy in Hong Kong. It was strange that there were so many Security Guards outside the US Embassy, but nobody stopped her or asked her anything.

     

    During the past years, Soleilmavis worked hard to expose mind control technologies and their torturous abuses, and urge governments worldwide to investigate and halt these egregious violations of human rights. She wrote her book “Twelve Years in the Grave - Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp” to let the public know details of her story. She and other victims in her network have started a concerted campaign against secret mind control weapons abuse and torture. They are demanding an international investigation into these crimes which constitute immense violations of the United Nations’ Universal Declaration of Human Rights.

     

    Provided the fact that her brain was remotely controlled by voice-to-skull and electromagnetic mind control technologies, and she was taken into the US Embassy in Hong Kong, she urges the US government to investigate her case. She also requires the cooperation and support of the governments of Australia and China, and requests assistance from the United Nations and other governments in investigating her case. She wishes the public help her to urge governments to take immediate actions.

     

    Conclusions

    It can be seen that mind control weapons are well developed and they are being used secretly to torture and harass innocent citizens. Many victims are currently working in conjunction with Soleilmavis to start a worldwide campaign against secret mind control weapons abuse and torture.

     

    In this research, the following conclusions were reached:

    1) Many countries have developed various types of mind control methods: drugs, microchips, nanotechnologies and electromagnetic waves. Could these governments also introduce legislation to regulate the use of such weapons?

    2) Effective laws and other measures from our governments need to be enacted to prevent the misuse of such weapons.

    3) In the event of misuse of such weapons, government intervention is required to protect the victims’ and prosecute torturers to the fullest extent of the law.

     

    It is hoped that this paper will bring about public awareness and solutions to mind control weapons abuse and torture.

     

    References:

    [1] Nazi Wonder Drug, http://www.amphetamines.com/nazidrug.html, 9/11/2002, accessed August 19, 2013

    [2] Mike Parker, CIA'S BOURNE IDENTITY PLOT (Mkultra), Express.co.uk, July 8, 2007,

    http://www.express.co.uk/posts/view/12781/CIA   accessed August 19, 2013

    [3] Leila Gray, Tiny electronic chip, interacting with the brain, modifies pathways for controlling movement, University of Washington News, October 24, 2006

    http://www.washington.edu/news/archive/27624   accessed August 19, 2013

    [4] Dr. Don Justesen, Microwaves and Behavior, American Psychologist, March 1975, http://www.randomcollection.info/ampsychv2s.pdf  accessed August 19, 2013

    [5] Voice-to-skulldevices  http://www.fas.org/sgp/othergov/dod/vts.html   accessed  August 19, 2013

    [6] Harvard’s Buckner wins Alzheimer’s award for reading our minds, February 24, 2011,

    http://blogs.wickedlocal.com/goodage/2011/02/24/harvards-buckner-wins-alzheimers-award-for-reading-our-minds/#axzz1U2ENzowU     accessed August 19, 2013

    [7] Can A Satellite Read Your Thoughts

    https://peacepink.ning.com/forum/topics/satellite-surveillance  accessed August 19, 2013

    [8] T. J. Wardill, P. T. Gonzalez-Bellido, R. J. Crook, R. T. Hanlon. Neural control of tuneable skin iridescence in squid. Proceedings of the Royal Society B: Biological Sciences, 2012; DOI: 10.1098/rspb.2012.1374

    [9] Ex-agent reveals KGB Mind Control techniques – paper 22/12/2006

    http://www.en.rian.ru/russia/20061222/57596889.html  accessed August 19, 2013

    [10]  Christopher Leake and Will Stewart, Putin targets foes with 'zombie' gun which attack victims' central nervous system Could be used against Russia's enemies and perhaps its own dissidents,  March 31, 2012

    http://www.dailymail.co.uk/news/article-2123415/Putin-targets-foes-zombie-gun-attack-victims-central-nervous-system.html   accessed August 19, 2013

    [11] Timothy L. Thomas, The Mind Has No Firewall, Parameters, Spring 1998, pp. 84-92.

    [12] Peter Phillips, Lew Brown and Bridget Thornton, US Electromagnetic Weapons and Human Rights, December 2006,

    http://www.earthpulse.com/epulseuploads/articles/MindControlHumanRights.pdf?/  accessed August 19, 2013

    [13] Environment, security and foreign affairs, A4-0005/1999, The European Parliament

    http://www.europarl.europa.eu/sides/getDoc.do?pubRef=-//EP//TEXT+REPORT+A4-1999-0005+0+DOC+XML+V0//EN#Contentd14937e476  accessed August 19, 2013

    [14] 2002 Media Guide to Disarmament in Geneva,

    A Joint Initiative of: Quaker United Nations Office, Geneva

    United Nations Institute for Disarmament Research

    Programme for Strategic and International Security Studies, IUHEI

    http://www.unidir.ch/pdf/activites/pdf2-act201.pdf  accessed August 19, 2013

    [15] An anonymous Survey for Mind Control Victims (result on 19 Dec 2009)

    http://groups.yahoo.com/group/Peacepink/message/2569

     

    January 2015

"Matthew 12:42 The queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon's wisdom, and now one greater than Solomon is here."

The Bible prophesies the Queen of the South will rise at the judgment, but did not give her name or any other detail about her. Nowadays, many people believe that Queen of Sheba in 1King 10:1-13 is the Queen of the South referenced in Matthew 12:42.Among the significant questions surrounding the Queen of the South, her role in the judgment and the Queen of Sheba:

Where are the ends of the earth?

How will the Queen of the South come from the ends of the earth?

Who was Queen of Sheba in 1King10:1-13?

Who were Queen of Sheba’s ancestors?

Soleilmavis Liu, author of The Queen of the South in Matthew 12:42, will take you along to seek the answers, using a large number of historical and archaeological facts, through conclusive arguments, scientific and systematic analysis and rigorous study and demonstration of each chapter.

Here is the Video which introduces the book "The Queen of the South in Matthew 12:42."

https://peacepink.ning.com/video/queen-of-south

Soleilmavis hopes that her presentation sheds new light on this important person, which would play a decisive role in the history. This book is a step in that direction.

Go to the following link to buy the book

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

Part One: https://peacepink.ning.com/profiles/blogs/the-shao-hao-people-took-the-leading-role-in-building-ancient-chi

Archaeological Discoveries Prove the Shao Hao People Taking the Leading Role in Making the Yellow River Valley Culture, the Root of Chinese Civilization.

Shanhaijing’s records reveal that the Shao Hao People mastered the advanced technologies during the Neolithic Age and were sole founders of Dong-Yi Culture. Archaeological discoveries prove Dong Yi Culture, which was built by the Shao Hao People in the Shandong Peninsula, was one of the most advanced Neolithic cultures, greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

Meanwhile, the Shao Hao People took the leading role in developing the early Di Qiang Culture, including Weihe River Valley Culture and Cishan-peiligang Culture, early lower reach of Chang-Jiang River Valley Culture and early cultures in Taiwan, South Asia, Malaysia, Philippines and Polynesia.

Dong Yi Culture was the Root of the Xia’s Culture.

The Xia Dynasty (about 2070-1600BCE) was the first dynasty in China to be described in ancient historical chronicles, such as Bamboo Annals, Classic of History and Records of the Grand Historian. The dynasty was established by the Great Yu after the legendary King Shun, the last of the Five Kings, gave his throne to him. The Great Yu and King Shun were offspring of the Di Jun People. The Xia covered an area of northern Henan, southern Hebei and Shanxi and western Shaanxi provinces, along the Yellow River. The Xia was later succeeded by the Shang Dynasty (1600-1046BCE).

The Classic of the Mountains: Central records the Great Yu’s capital, named Mi, was located in the Qing Yao Mountain in the south of the Yellow River near its big bend, which is near today’s Tongguan in the boundary of Shaanxi and Henan provinces.

Longshan Dong Yi Culture (3200-1900BCE) had spread out to the inhabitation areas of early Cishan-peiligang (6200-4600BCE) and Yangshao (5000-3000BCE) Di Qiang cultures and turned these regions into outposts of Dong Yi Culture, before the Xia was built in about 2070BCE in these regions. Clearly, Dong Yi Culture was the leading culture of the Xia Dynasty.

Chinese archaeologists generally identify Erlitou as the site of the Xia Dynasty, but there is no firm evidence, such as writing, to substantiate such a linkage. Erlitou Culture, discovered in Erlitou, Yanshi of Henan Province, was an Early Bronze Age urban society that existed from approximately 1900BCE to 1500BCE and which spread widely throughout Henan and Shanxi provinces even later appearing in Shaanxi and Hubei provinces. There is evidence that the Erlitou Culture has evolved from the matrix of Longshan Culture. Archaeological remains of crops from Erlitou Culture consist about half of millet and one-third rice, potato and others.

Hua Xia was the name of China before the Han Dynasty (202BCE-220CE). Today Chinese still call China “Hua Xia” or “Zhong (central) Hua.” Literally, “Xia” means a big land (nation) of ceremony and decorum. From its original meaning of Paulownia’s blooms flourishing, the meanings of “Hua” extend to flowery, illustrious, grand and even the integrity of sovereign.

According to some legends, the Hua People were the earliest group who promoted picking plants as food and planting grains, while the Xia People were the earliest group who promoted cultivating grains; and the Hua planted grains earlier than the Xia. There are no historical records of the Hua and the Xia People, but the legends hint us that the nations of Hua and Xia were built by different groups of people. It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia.

From the little surviving remains of the Shang oracle bone script and the Changle Bone Inscriptions, which were 1,000 years earlier than the Shang oracle bone script, we could not find written records of the nation of Hua. Ancient historical chronicles (after Shang oracle bone script) also have no record of Nation of Hua and archaeologists have not discovered evidence of the exact location of Nation of Hua. However, archaeologists agree that Dong Yi Culture was the most advanced culture during the Neolithic Age. Meanwhile, archaeologists have discovered some sites with an implied code of etiquette in Longshan Culture, showing social stratification and formation of the nation, in the Shandong Peninsula, suggesting the Shao Hao People had developed the earliest nations in China. We can ascertain that Hua was almost certainly a Dong Yi nation in the Shandong Peninsula, which was earlier and even more developed than the Xia Dynasty.

Archaeologists have discovered many bronze wares, which were made during about 1600-1046BCE, in the eastern Shandong Peninsula, suggesting there were ancient nations in the east of Jiaolai River, where was the settlement of the Nü He People. All Shao Hao nations in the western Shandong Peninsula were destroyed by the Zhou Dynasty, such as the nation of Lai (?-567BCE) and nation of Ji (?-690BCE), however it is believed that some of Nü He nations in the eastern Shandong Peninsula lasted until the end of the Zhou Dynasty.

Before the Shang and Zhou dynasties, there were no written records of the Xia Dynasty, who were offspring of the Di Jun People. Due to the Shang and Zhou claiming they were offspring of the Di Jun People, ancient historical chronicles precluded the Hua and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history.

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 Dynasty and followed by the Zhou Dynasty (1046-256BCE).

Most people believe that the Shang was offspring of the Shao Hao People for worshipping bird totem. The Classic of Poetry, or Shijing, records, “God orders the Xuan (black) Bird to give birth to the Shang.”[11] Historians agree that Emperor Pangeng of the Shang moved the capital from Qufu of Shandong to Shangqiu of Henan in about 1300BCE, later moved the capital to Yin, today’s Anyang of Henan. The name “Shang” came from Shangqiu and the Shang Dynasty was also called the Yin Dynasty. Living in Qufu of Shandong suggests that the Shang’s ancestors were offspring of the Shao Hao People.

However, the Shang claimed Qi(1), whose father was Di Ku (Di Jun) and mother was Jian Di, was the ancestor of the Shang. Qi(1) helped the Great Yu, the successor of King Shun, to harnesses the flood and gained Shun’s trust. King Shun then nominated Qi(1) to be his “Si Tu,” a high official of agriculture, and gave him the fiefs of Shang, today’s Shangqiu of Henan. These claims made historians debate whether the Shang was offspring of Di Jun or Shao Hao.

Shanhaijing records that Di Jun and King Shun were buried in the same place of the Yueshan Mountain in the west of the Qinghai Lake, the Yu People and King Shun lived in the northern Tibetan Plateau during the same period. While the Great Yu lived in the Qing Yao Mountain in the south of the Yellow River near its big bend near today’s Tongguan. These records hint us that the Yu People, who were ancestors of the Great Yu, moved from the northern Tibetan Plateau to the middle reach of the Yellow River. The Great Yu’s time, about 4,500 years BP, was much later than King Shun’s time, about 16,000-14,000 years BP. Clearly, helping the Great Yu to harnesses the flood and accepting King Shun’s fiefs could not happened at the same time, therefore the story of Qi(1) was false. Meanwhile archaeologists have not discovered any archaeological findings to prove the existence of Qi(1).

The story of Qi(1), Di Ku marrying with Jian Di, bore some resemblances with the story of Di Jun men marrying with the Xi He women and giving birth to ten groups of the Ri (sun) People. It is believed that the Shang was inspired by the story of Di Jun marrying with Xi He and fabricated the story of Qi(1) being the son of Di Jun and Jian Di to unite other Di Jun People to fight with the Shang against the Xia, who were offspring of the Di Jun, and make a united nation.

Shangqiu was near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan, where the Ri (sun) People lived. The former Xia People would accept the Shang due to many of the Shang People accepting exogamy with the Di Jun People and bearing some resemblances to both the Di Jun and Shao Hao People in general appearance.

After the Shang was established, they regarded those people, who lived in the east of the Shang territory and did not surrender to the Shang, including the Shao Hao People and some people who came from exogamy between the Di Jun and Shao Hao People, as an important hostile minority and re-named them with “Yi” or “Dong Yi” People.

The Shang Dynasty was built in the inhabitation areas of Longshan Dong Yi Culture (about 3200-1900BCE); thus, Dong Yi Culture was the root of the Shang’s culture.

Dong-Yi Culture was the Root of the Zhou’s Culture.

The Zhou Dynasty (about1046BCE, or 1100BCE-256BCE) was founded by Ji Chang (1152-1056BCE and ruling about 1099-1056BCE), followed the Shang Dynasty (about 1600-1046BCE) and preceded the Qin Dynasty (221-206BCE).

Ancestors of the Zhou Dynasty were the Zhou People. The earliest record of the Zhou People was in The Classic of the Great Wilderness: West, “In the west of the Qinghai Lake and east of the Chishui River, there were the Chang Jing People, the Xi Zhou People with the surname of Ji, who ate millet, Shu Shi People (offspring of Zhuan Xu) and Shu Jun People (offspring of Di Jun).” “In the west of the Qinghai Lake and west of the Chishui River, there were the Xian Min People and Bei (north) Di People (offspring of Huang Di).” “In the north of the Tibetan Plateau and south of the Taklamakan Desert, there lived the Bei (north) Qi People,” recorded in The Classic of the Great Wilderness: North. They all lived as neighbors. Due to Shanhaijing did not clearly identify the Xi (west) Zhou People were offspring of Zhuan Xu, Di Jun and Huang Di; clearly the Xi Zhou, also called Ji People, was an independent, small group of people.

The Records of the Grand Historian: Zhou Benji record, “Gugong Danfu and his wife had three sons: Tai Bo, Yu Zhong and Ji Li. Ji Li and his wife Tai Ren were the parents of Ji Chang (1152-1056BCE), the first emperor of the Zhou Dynasty.” Shijing: Mian records that Gugong Danfu, grandfather of Ji Chang, brought the Ji (or Xi Zhou) People to the Zhou Plain, south of the Qishan Mountain, west of today’s Guanzhong Plain, or Weihe Plain, in Shaanxi Province. The Ji People then called themselves Zhou People - people living on the Zhou Plain. According to records, the Xi Rong and Bei Di Peoples, often attacked and looted the Ji People. The Ji People, escaping these predations, moved to the Zhou Plain, where they developed agriculture. The Gugong Danfu’s time was during about 1250-1150BCE. The Bei (north) Di, also called Di People, and the Xi (west) Rong, also called Rong People, were the Huang Di’s offspring, living nomadic lifestyle.

Guoyu: Zhouyu records, Taikang of the Xia Dynasty “repealed the official of Hou Ji (a high official of agriculture), Buku, the Zhou’s ancestor, lost his position and lived among the (Bei) Di and (Xi) Rong Peoples.” The Records of the Grand Historian: Zhoubenji: Zhengyi says, “Buku was located in today’s Qingyang of Gansu Province.”

The early historical records have given us the clear migration route of the Zhou People, first lived in the west of the Qinghai Lake and east of the Taklamakan Desert, later possibly moved to Qingyang of Gansu; much later, during about 1250-1150BCE, the time of Gugong Danfu, moved to the Zhou Plain, where they turned from nomadic to agricultural lifestyles. Clearly, the Zhou People were not contributors to Laoguantai (about 6000-5000BCE), Qin’an Dadiwan First (about 6200-3000BCE), Cishan-peiligang (about 6200-4600BCE) and Yangshao (about 5000-3000BCE) cultures. (See attached pictures)

The Shang’s emperor, Wen Ding (ruling about 1112-1101BCE), made Gugong Danfu’s son, Ji Li, the leader of Shang’s dukes of the western region, called “Mushi,” whose mission was fighting with the Di and Rong People. With the help from the Shang central government, Ji Li conquered many groups of the Di and Rong and became a very powerful duke. However, soon, the Shang’s emperor killed Ji Li after being informed that Ji Li plotted rebellion. Later, the Shang ordered a group of the Shao Hao’s offspring (ancestors of the Qin Dynasty), who surrendered to the Shang, to move from the Shandong Peninsula to the Weihe River Valley to resist the Zhou, Di and Rong People.

During the time of Shang emperor Di (King) Yi (ruling about 1101-1076BCE), Ji Chang, Ji Li’s son, was very diligent at government matters and eagerly seeking talents. Meanwhile, Ji Chang conquered many small dukes and tribes, the Zhou’s power grew stronger. In about 1099BCE, Ji Chang claimed to be the first emperor of the Zhou Dynasty.

During the time of Shang Emperor Di (King) Xin (1105-1045BCE), the Shang and State of Lai (?-567BCE), a Shao Hao nation in the Shandong Peninsula, fought a series of wars for territory and caused destruction to both sides. Ji Chang’s son, Ji Fa (1057-1027BCE), who had intensified intelligence gathering in the Shang, learned that most of the Shang’s troops went to the east to fight with the Lai, leaving only a little troop in the capital. Ji Fa united some dukes and tribes from the Di, Rong and Di Qiang, took the chance to swoop in the Shang’s territory. The war broke in 1046BCE in Muye, today’s Xinxiang of Henan. The Shang lost the war and was destroyed; Emperor Di (King) Xin committed suicide. The Qin’s ancestors became slaves of the Zhou People after this war.

The (Bei) Di, (Xi) Rong and (Di) Qiang were nomadic peoples and strong warriors. They had coveted the middle and lower reaches of the Yellow River for a long time. After the Zhou eliminated the Shang, many of the Qiang, Di and Rong peoples moved to the middle and lower reaches of the Yellow River, where they turned from nomadic to agricultural lifestyles.

Shijing: Lusong records that Ji Chang, offspring of Qi(2), was a great King who ruled lands to the south of the Qishan Mountain and fought a battle against the Shang Dynasty. The Zhou emperors claimed that Qi(2) was their ancestor. Qi(2)’s father was Di Ku (Di Jun) and mother was Jiang Yuan, who came from a group of Qiang (or Di Qiang) People with the surname of Jiang. A common belief holds that Jiang in ancient China was sometimes read as Qiang and so this Jiang should be read as Qiang. The Qiang People came from the Hu Ren (also called Di Ren) People, who lived in the west of the Taklamakan Desert and were offspring of the Yan Di.

The Zhou claimed that King Yao nominated a man, named Qi(2), to be his “Nong Shi,” a high official of agriculture, later King Shun nominated Qi(2) to be his “Hou Ji,” a high official of agriculture, and gave him the fiefs of Tai. Qian Mu thought in his article The Geographical Notes of the Early Zhou, published in Yenching Journal of Chinese Studies, No.10 in the 1930s, Tai was located in today’s Wenxi and Jishan of Shanxi Province. Zhu Shao-hou and Liu Ze-hua believed in their book Ancient Chinese History, Tai is today’s Wugong of Shaanxi Province.

Guoyu: Zhouyu records, “When the Zhou Emperor held the Ji Tian (heaven worship) ceremony, the officials were arranged according to importance - Nong Shi (first), Nong Zheng (second), Hou Ji (third), Si Kong (fourth), Si Tu (fifth), Tai Bao (sixth), Tai Shi (seventh), Tai Shi (eighth), Zong Bo (ninth).” The Ji Tian ceremony included the ceremony of the emperor plowing personally and the agricultural sacrificial rite. Nong Shi, Hou Ji and Si Tu, ranked from high to low, were high officials of agriculture.

The official position of Hou Ji was for remembering of Hou Ji, Di Jun’s son and Shu Jun’s uncle recorded in Shanhaijing. The Hou Ji and Shu Jun in Shanhaijing were the earliest people that practicing cultivating grains. Hou Ji was the progenitor of agricultural civilization among the Di Jun People. This agricultural civilization formed part of Di Qiang Culture.

Di Jun, Shu Jun, King Yao and King Shun were all buried on the Yueshan Mountain and their groups lived in the west of the Qinghai Lake during about 16,000-14,000 years BP. When Hou Ji and Shu Jun started practicing cultivating grains, the Xi Zhou People lived in nomadic lifestyle in the west of the Qinghai Lake but did not have any connection with offspring of the Di Jun. The Xi Zhou People turned from nomadic to agricultural lifestyles since Gugong Danfu during about 1250-1150BCE. It is not possible that King Yao and Shun asked the Xi Zhou People to help them in agriculture and nominated Qi(2) to be their high officials of agriculture.

Many scholars believe that Buku was possibly Zhou’s real ancestor and lived a nomadic lifestyle in Qingyang of Gansu, while Qi(2) was only a figure from compilation, not a real person. Inspired by the Shang’s Qi(1) being the son of Di Jun and Jian Di, scholars of the Zhou fabricated stories of Qi(2) being the son of Di Ku (Di Jun) and Jiang Yuan. The Zhou tried to build a link between their ancestor with the Di Jun and specially fabricated that King Yao nominated Qi(2) to be his “Nong Shi” then King Shun nominated Qi(2) to be his “Hou Ji,” to evoke the association with Hou Ji (Di Jun’s son). The stories of Qi(1 and 2) (same pronunciation but different Chinese characters) were believed to be false.

The Zhou People came from a small and obscure tribe originated from the far west of China. It was very hard for Ji Chang to get support from other groups of people to fight with him against the much larger Shang Dynasty. However, Ji Chang and his son Ji Fa were clever politicians, they falsified some stories about the most powerful five ancient groups and claimed that Zhuan Xu, Di Jun, Yan Di and Shao Hao were all Huang Di’s offspring. These stories were written by the Zhou’s scholars in The Five Classic of Regions Within the Seas. Huang Di, the ancestor of several small groups of people, who used to live in the west of the Qinghai Lake and later lived in the north of the Chishui River, became known as the common ancestor of all groups in China.

First located in the Shandong Peninsula, Longshan Dong Yi Culture (about 3200-1900BCE) had spread out to the inhabitation areas of Cishan-peiligang (about 6200-4600BCE) and Yangshao (about 5000-3000BCE) Di Qiang cultures, including the Weihe River Valley, and turned these regions into outposts of Dong Yi Culture. The Zhou People moved to the Weihe Plain during Gugong Danfu’s time, about 1250-1150BCE, turned from nomadic to agricultural lifestyles, learned eagerly from the most advanced Dong Yi 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 Xia and 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.

Although the Zhou Dynasty lasted longer than any other dynasties in Chinese history, the actual political and military control by the dynasty, surnamed Ji, lasted only until 771BCE, a period known as the Western Zhou. The Zhou destroyed all Shao Hao nations in the western Shandong Peninsula, but never controlled the east area of the Jiaolai River. The Eastern Zhou (771-256BCE) was characterized by an accelerating collapse of royal authority, although the king’s ritual importance allowed over five more centuries of rule. The Confucian chronicle of the early years of this process led to its title of the “Spring and Autumn” period. The partition of Jin in the mid-fifth century BCE initiated a second phase, the “Warring States.” In 403BCE, the Zhou court recognized Han, Zhao and Wei as fully independent states; in 344BCE, the first - Duke Hui of Wei - claimed the royal title of king for himself. A series of states rose to prominence before each falling in turn, but Zhou was a minor player in these conflicts.

The last Zhou king is traditionally taken to be Nan, who was killed when the Qin captured the capital Chengzhou in 256BCE. A “King Hui” was declared, but his splinter state was fully removed by 249BCE. The Qin’s unification of China concluded in 221BCE with Qinshihuang’s annexation of Qi.

Dong Yi Culture was the Root of the Qin Dynasty.

The Shang’s emperor ordered a group of the Shao Hao people, who were ancestors of the Qin Dynasty, to move from the Shandong Peninsula to the Weihe River Valley to resist the Zhou, Di and Rong People. In 1046BCE, the war between the Zhou and Shang destroyed the Shang, the Qin’s ancestors became slaves of the Zhou People. About 200-hundred years later, Qin Feizi (?-858BCE), son of the leader of the Qin People, became famous in breeding horses, the Zhou Emperor Xiao (897-886BCE) ordered Qin Feizi to feed horses in the Wei River and Yan River valleys, gave him a 25-kilometer fief of Qinyi (near today’s Tianshui of Gansu), granted him a surname of Ying and gave him the title of “Fuyong,” but not a duke or an aristocrat. The Qin People developed both agriculture and animal husbandry, accept exogamy with the Rong and Di People and became stronger.

In 771BCE, the princes of the Zhou contended for the throne, the Zhou Emperor You (795-771BCE) was killed, his son Emperor Ping (?-718BCE) escaped from Gaojing (Xi’an) to Luoyi (Luoyang); historians named it “Eastern Zhou.” Qin Xianggong (?-766BCE), the leader of the Qin People, was meritorious in protecting Emperor Ping, who then made Xianggong the duke of Qinyi. The later dukes of the Qin worked very hard to make the Qin became a very powerful state.

In 221BCE, Qinshihuang (259-210BCE) swallowed up all other states and built the first centralization of authority in China. Since the Qin Dynasty (221-206BCE) unified China, Qin set up several Juns (vassal states) in the Shandong Peninsula.

Dong-Yi Culture was the root of the Qin, whose ancestors were offspring of the Shao Hao People and moved from the Shandong Peninsula to the Weihe River Valley.

Dong Yi Culture was the Root of Han Culture.

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 area during an era of great cultural and intellectual expansion in China from 770BCE 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 the 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.

The founders of Confucianism, Kong Qiu (Confucius) and Meng Ke (Mencius), were from the State of Lu. So was the founder of Mohism, Mo Di (Micius) and the founder of the Miscellaneous School, Shi Jiao.

The founder of Legalism, Guan Zhong, was from the State of Qi, as was Zou Yan, the founder of the School of Yin-yang. Also, the founders of the School of the Military, Sun Wu (Sunzi) and Sun Bin (offspring of Sun Wu), were from the State of Qi.

The State of Song was the homeland of the founder of Taoism, Zhuang Zhou (Zhaungzi) and also the founder of Logicians or the School of Names, Hui Shi.

The founder of the School of Diplomacy or School of Vertical and Horizontal (Alliances), Gui Gu Zi, was from the State of Wei (today’s Qixian of Henan Province), where is near the Shandong Peninsula.

The State of Lu, Song, Zhu and Wei were all near Tengzhou of Shandong Province, the residential areas of the remaining Lai People after 567BCE. The State of Zhu existed in present-day Zoucheng County and Tengzhou, had been an affiliate state of Lu, and later was annexed by the state of Chu during the reign of King Xuan of Chu, about 369-340BCE.

Confucius (551-479BCE), who bore some physical features that might resemble those of Caucasians, was an offspring of the Shang emperors and believed to have genes from the Shao Hao People.

Li Er, or Laozi, was born in Ku County of the State of Chu, today’s Luyi County of Henan Province, about 210 kilometers to Tengzhou. Some historians, including Sima Qian, argued that another name of Li Er was Lao Laizi, the meaning of his name was an old teacher that named Lai or from Lai. Literally, Lao means old. Zi is the honorific title to teacher, moral integrity or a man of learning. By coincidence, the Chinese Character Lai of Lao Laizi is same with the State of Lai, the last Shao Hao nation. Is it just the coincidence? or it hints that Li Er was an old teacher who was an offspring of the old Shao Hao nation of Lai.

After the Qin, Liu Bang (256-195BCE), who had clear Caucasoid racial characteristics and therefore was believed to be an offspring of the Shao Hao People, established the Han Dynasty (202BCE-220CE).

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 Laozi (who wrote Dao De Jing) and Zhuangzi. Thus, these writings strongly influenced 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. The Hundred Schools of Thought formed the root of Han Culture.

Han Culture emphasized Confucius, but never banned other ancient philosophers. Han Culture respected Confucius and all ancient philosophers as great teachers and thinkers. However, the Han Dynasty never created its own religions.

Taoism appeared as a religion only during the downfall of the Han Dynasty, a time of great national disunity. During the Wei (220-266CE) and Jin (265-420CE) dynasties, Taoism developed as a religion after absorbing the basic thoughts of Dao De Jing and taking in some ideas from the School of Naturalists (Yin Yang School), the School of Fairy, the School of Five Elements, the School of Arts of such professions as necromancy and the School of Horoscopy (Magic Arts or Fortune Telling). Dao De Jing, authored by Laozi, was not a religious book. After Taoism became a religion, Taoists regarded Dao De Jing as a repository of their important theories and Laozi as one of their Heaven Morals (Heaven Gods).

Dong Yi Culture and its successor, the Hundred Schools of Thought, were the roots of Han Culture. The Han Dynasty was an age of economic prosperity, spanning over four centuries, widely considered the golden age of Chinese history. To this day, China’s ethnic majority refers to itself as the “Han People,” or “Han Nationality.” Han Culture started during the Han Dynasty (202BCE-220CE), was inherited and carried forward by Tang Dynasty (618-907CE) and lasted in China for more than 2,000 years. Han Culture became deeply rooted in the Han Nationality’s minds and all aspects of life.

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 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 Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. They used to live 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. The Shao Hao People moved along the Weihe River Valley to the lower reaches of the Yellow River and the Shandong Peninsula. Later they also moved along the coastlines from the Shandong Peninsula to other places.

The Shao Hao People moved to the Shandong Peninsula during about 16,000-14,000 years BP. They developed the most advanced Dong-Yi Culture first in the Shandong Peninsula, later spread to the Yellow River and Chang-jiang River valleys and other places, greatly influenced the development of other early cultures and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. Most small regional cultures of ancient China had faded by the end of Neolithic Age, included the Chang-jiang River Valley Cultural System. However, the Yellow River Valley Culture became the mainstay of ancient Chinese civilization and developed to a much higher level.

The Shao Hao People and Zhuan Xu People had been forced to move by environmental disasters. Many wars occurred as they encroached on the lands of other groups of people. Exogamy between the Di Jun People and Chang Xi or Xi He women also occurred as the Shao Hao People sought new places to live.

Hua Xia was the name of China before the Han Dynasty (202BCE-220CE). It is very logical that the name of “Hua Xia” came from the nations of Hua and Xia. There is no firm archaeological evidence to prove the existence of nations of Hua and Xia, however, Chinese archaeologists generally identify Erlitou as the site of the Xia Dynasty, who were offspring of the Di Jun People, and archaeological discoveries have proved that the earliest nations in China were built by the Shao Hao People in the Shandong Peninsula. Due to the Shang and Zhou claiming they were offspring of the Di Jun People, ancient historical chronicles precluded the Hua and put the Xia as the first dynasty of ancient China when compiling ancient Chinese history.

The Zhou Dynasty came from a small tribe in the far northwest of China. In order to unite all groups of ancient people to fight with them against the Shang Dynasty, the Zhou added a new section to Shanhaijing - The Five Classic of Regions within the Seas, which contained new stories of Huang Di and Yan Di, not found in the previous four books of Shanhaijing. The Zhou Dynasty promoted Huang Di and Yan Di to be the common ancestors of all Chinese Neolithic People and claimed Di Jun, Zhuan Xu and Shao Hao to be their descendants.

Longshan Dong-Yi Culture (about 3200-1900BCE) had spread out to the inhabitation areas of early Cishan-peiligang (about 6200BCE-4600BCE) and Yangshao Di-Qiang (about 5000BCE-3000BCE) cultures and turned these regions into outposts of Dong-Yi Culture, when the Xia Dynasty was built in these regions. It is clear that Dong-Yi Culture was the leading culture of the Xia Dynasty. The Shang Dynasty was built in the inhabitation areas of Longshan Dong-Yi Culture (about 3200-1900BCE); thus, Dong-Yi Culture was the root of the Shang’s culture. The Rites of Zhou inherited and carried forward cultures of the Xia and Shang Dynasty, thus we can say Dong-Yi Culture was the root of the Zhou’s Culture. Ancestors of the Qin Dynasty (221-207BCE), the first centralization of authority in China, were offspring of the Shao Hao People, therefore, Dong-Yi Culture was the root of the Qin Culture.

Dong-Yi Culture was the root of The Hundred Schools of Thought and its successor Han Culture, which started during the Han Dynasty (202BCE-220CE), was inherited and carried forward by Tang Dynasty (618-907CE) and lasted in China for more than 2,000 years. Thus we could conclude that the Shao Hao People, the builders of Dong-Yi Culture, took the leading role in building ancient Chinese civilization.

References

[1] 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, 2014

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

[5] Carleton S. Coon, The Races of Europe (1939), Greenwood Press, 1972, p.482.

[6] 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.

[7] 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.

[8] 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.

[9] 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

[10] Zhao Xi-tao, Sea-level changes of eastern China during the past 20000 years, Acta Oceanologica Sinica, 1979, I-2.

More Scholarly Papers Presented and Published by Soleilmavis:

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

Soleilmavis' paper is presented at E-Leader Conference held by CASA (Chinese American Scholars Association) and BITS (University of Business Leadership) at Dessauer Str. 3-5, 10963, Berlin, in June 2017

Many people claimed that Huang Di was the ancestor of all Chinese people and some Chinese people proudly call themselves “descendants of Dragon.” However, Shanhaijing’s records and modern archaeological discoveries have revealed that the Shao Hao People, who worshipped birds totems during the Neolithic Age, took the leading role in building ancient Chinese civilization.  

Abstract:                                                                       

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of groups who regarded them as common male ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age. Shanhaijing reveals Shao Hao’s offspring worshipping bird totems, mastering the most advanced technologies during the Neolithic Age and playing the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records.  

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

Introduction

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of tribes who regarded them as common ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age.

This article introduces main Chinese Neolithic cultures, Shanhaijing and its records of the Shao Hao People. Shanhaijing reveals Shao Hao’s offspring worshipping bird totems, mastering the most advanced technologies during the Neolithic Age and playing the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization. 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

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 with 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, included 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 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. 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 and 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 and 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.

There were also several differences between Chinese Neolithic cultures in the eastern and western Shandong Peninsula. 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 major 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 eastern Shandong with the co-existing Dawenkou-Longshan Culture in the western Shandong. [2] Many scholars thought the Neolithic culture in the eastern Shandong had its own special features and became an independent system based on its own resources. During the time of late Dawenkou and Longshan cultures, Shandong and Eastern China formed a large area of Dong Yi influence; meanwhile, the Neolithic culture in the eastern Shandong still kept its own local features. The reason Neolithic culture in the eastern Shandong was different from that of the western Shandong was because Dawenkou-Longshan Culture in the eastern Shandong came from its own source - the Shao Hao People, who first built Dong Yi Culture; while Dawenkou-Longshan Culture in the western Shandong came from the Shao Hao People but also had roots in the Di Jun and others, who contributed Di Qiang Culture.

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

1)   The writing system of the Dong-Yi 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:

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. [4]

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:

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

The rice-growing cultures in the middle reach of the Changjiang River, such as: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. 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. 
2. The millet-growing cultures in the southeastern Da Xing’an Ling Mountains, include: 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.  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.
3. Dalongtan Culture (about 4500BCE）situated at Long’an County of Guangxi Province. Main cultivated food was rice.
4. 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.

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.

The exact author(s) of the book and the time in which it was written are still undetermined. It was originally thought that mythical figures, such as the Great Yu, or Boyi, wrote the book. However, the consensus among modern Sinologists is that the book was not written at a single time by a single author, but rather by numerous people from the period of the Warring States (about 476-221BCE) to the beginning of the Han Dynasty.

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, written in the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or Four Classic of Regions Beyond the Seas, written during the Xia Dynasty (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. [5] Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work.

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 River refers to the Yellow River, which rises in the northern Bayankala Mountains, and the Jiang refers to the Changjiang River, which rises in the southern Bayankala Mountains which is located in the northeastern Tibetan Plateau.

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. Shanhaijing uses “sea” to name saltwater lake and uses “deep pool” or “lake” to name freshwater lake.

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).

Shanhaijing’s records of the Shao Hao People

Shao Hao’s group first lived in Mount Changliu in the western Pamirs Plateau, their offspring moved to the west of the Qinghai Lake, later spread out to the lower reach of the Yellow River and the Shandong Peninsula, much later also spread out to other places along the coastlines. The literal meaning of the Chinese characters “Shao Hao” was “Subordinate of Heaven.”

Shanhaijing clearly identified the following people who were from the Shao Hao People.

The Classic of the Mountains: West records:

“From Mount Le You 350 li to the northwest is Mount Yu, where the Western Queen Mother lived in; another 480 li to the west is Xuan Yuan Mound; another 300 li to the west is Mount Ji Shi; another 200 li to the west is Mount Changliu, where Shao Hao was respected as Bai Di.” The literal meaning of the Chinese characters “Bai Di” was “White King” or “White Ancestor-god.” The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin. Mount Changliu was located in the northwest of Mount Buzhou in the Pamirs Plateau. The Chang Liu People regarding Shao Hao as their “White King” or “White Ancestor-god” indicates that Shao Hao’s group used to live in Mount Changliu and the Chang Liu People were offspring of the Shao Hao People.

The Classic of the Great Wilderness: North records:

“The Wei People with the surname of Wei ate millet and lived in the west of the Qinghai Lake and east of the Taklamakan Desert. They were offspring of Wei, who was Shao Hao’s son and had only one eye in the center of his face.”

The literal meaning of the Chinese character “Wei” is mystical and awesome boldness of vision and strength.

The Classic of the Great Wilderness: East records:

“The Nü He People were called Mother of Yue. Someone was named Yuan, living in the East End of the Earth and controlling the sun and the moon to make them rise in order.” The literal meaning of the Chinese character “Yue” is moon. The literal meaning of the Chinese character “Yuan” was a kind of phoenix. The Nü He People were mothers of the Yue (moon) People and lived in the Eastern Shandong Peninsula near the East End of the Earth.

“There was a big water beyond the Eastern Sea (today’s Sea of Japan). There were the Shao Hao People, who used to nurture the more immature Zhuan Xu People and the Zhuan Xu discarded their musical instruments - Qin and Se. The Ganshui River came from the Gan Mountain and went to the Ganyuan Lake.” The Shao Hao People nurturing the more immature Zhuan Xu People indicates that the Shao Hao had taught the Zhuan Xu with the most advanced technologies in their early time. The Zhuan Xu learned eagerly, had no time for music and discarded the musical instruments - Qin and Se. Tai Zi Chang Qin, son of Zhu Rong, first made music and musical instruments; Zhuan Xu begat Lao Tong, who begat Zhu Rong, recorded in the Classic of the Great Wilderness: West. We could put it another way: that the early Shao Hao Culture had nurtured the early Zhuan Xu Culture. These records reveal that the Shao Hao and Zhuan Xu People built close connection when they lived as neighbors in the west of the Qinghai Lake, while later the Shao Hao moved to the lower reach of the Yellow River and the Shandong Peninsula.

“The Shao Hao People lived in the Gan Mountains, where the Ganshui River came from.” Modern scholars commonly agree that the Gan Mountain was located in today’s Taishan and Yimeng Shan Mountains. The Ganshui River came from these mountains and went to the Ganyuan Lake, highly possible today’s four lakes of Nanyang, Dushan, Zhaoyang and Weishan.

The Classic of the Great Wilderness: South records:

“The Bei People, who fought with the Di Jun People and lost the fight, moved to the Mei Yuan Lake. The Bei People were descendants of the Shao Hao People.”

“There was the Ganshui River beyond the Southeastern Sea (today’s Yellow Sea of China); there were the Xi He People, living in the upper reach of the Ganshui River. The Xi He women married with the Di Jun men and gave birth to ten groups of people, named Ri. The Xi He just bathed Ri in the Ganyuan Lake.” This suggests that some Xi He women moved to the lower reach of the Ganshui River, found the Di Jun men as their husbands and gave birth to ten groups of the Ri People, who lived near the Ganyuan Lake. The literal meaning of the Chinese character “Ri” is sun.

The Zhou Dynasty’s new stories of the Shao Hao People in The Five Classic of Regions Within the Seas.

Shao Gao (another name of Shao Hao) was the ancestor of Ban, who made the first bow and arrow.

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 Chang Liu People regarding Shao Hao as their “White King” or “White Ancestor-god” indicates 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, 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 many groups of the Di Jun’s offspring lived in the northwestern Tibetan Plateau, including King Shun’s group and the Yu People, who lived 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 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 his 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 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. Here I mainly cite some people from the five biggest groups.

In the west of the Taklamakan Desert, there lived:

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.

People recorded in The Classic of the Great Wilderness: West -

The Western Queen Mother lived in Mount Yu.

The Hu Ren (also called Di Ren) People were the 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 to fish and recovered from death.

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:

People recorded in The Classic 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, recorded in The Classic of Regions Beyond the Sea: South.

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:

People recorded in The Classic 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.

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).

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 goes 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. Shanhaijing records a famous war happened between the Ba People (the Huang Di’s offspring) and Shu Jun People (offspring of the Di Jun), and the Ba moved to the north of the Chishui River after the war. The story hints us that ancient groups of Chinese people made an agreement after 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 Xuan Yuan People spread out from the Xuan Yuan Mound in the Pamirs Plateau to the northern Tibetan Plateau.

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.

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 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 areas.

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

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 and later in other parts of the world and ended between 4500BCE and 2000BCE.

About 20,000-19,000 years BP, 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. [9]

Shanhaijing records Huang Di’s, Yan Di’s, Di Jun’s, Zhuan Xu’s and Shao Hao’s group lived in the Pamirs Plateau and their offspring moved to the east and spread out to all over China. Many recent Chinese Neolithic archaeological discoveries have included cultivated rice from as early as 14,000 years BP. These include sites 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 9000-6000BCE). Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Bianbian cave of Yiyuan in Shandong (about 9,000-12,000 years BP), Nazhuantou of Xushui in Henan, Yuchanyan of Dao County in Hunan, Diaotonghuan in Jiangxi, Baozitou of Nanning in Guangxi, Ji County of Tianjin and Qinglong County of Guizhou. 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.

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 came from the Middle East, began to enter the Pamirs Plateau around 16,000-15,000 years BP, soon they 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. It was able to ascertain the patriarchal clan of a group of people instead of an individual.

In prehistoric China, people usually named their groups after certain ancestors. Shanhaijing records many ancient groups of people and name a group of people with “Guo,” its literal meaning is nation or tribe. Shanhaijing does not identify the patriarchal ancestors of most ancient groups of people due to the long-time of the 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: Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of individuals, but also the names of groups who regarded them 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, 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 leader and he was not able to be the male leader of his group. Clearly, Huang Di was only a figure from compilation, not a real person. Or, Huang Di 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 Shao Hao People During the Neolithic Age.

The Shao Hao People spread out from Mount Changliu in the western Pamirs Plateau to the east of the Taklamakan Desert and west of the Qinghai Lake. The remaining Shao Hao People in Mount Changliu were called “Chang Liu People.”

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 Neolithic Chinese people would like to build close relationships with them. Thereby the Shao Hao had greatly influenced other groups of Neolithic Chinese people with their advanced technologies since their early time.

The Shao Hao People spread out to the Weihe River Valley with some groups of the Di Jun People following them, later to the lower reach of the Yellow River and the Shandong Peninsula, living a nomadic lifestyle, collecting millet and hunting animal during about 16,000-14,000 years BP. The Di Jun People, who followed the Shao Hao’s migration route to the east, lived in the west of the Shao Hao’s inhabitation areas. The migration route of Shao Hao’s groups was exactly the later Old Silk Road, which was built during the Han Dynasty (202BCE-220CE).

Around 11,000 years BP, Neolithic Chinese people went from gathering to cultivating millet. The Shao Hao and Di Jun People became origins of direct founders of the Weihe River Valley Culture, including Laoguantai Culture (6000-5000BCE), Qin’an Dadiwan First Culture (6200-3000BCE) in Qinan County of Gansu and it successor, Yangshao Culture (5000-3000BCE), also called Painted-Pottery Culture, centered in Huashan and existed in the middle reach of the Yellow River, and the Cishan-peiligang Culture (6200-4600BCE), another origin of Yangshao Culture, in modern-day Henan and southern Hebei. These cultures were named “Di Qiang Culture” by modern historians. The Shao Hao People, who mastered the most advanced sciences and technologies during the Neolithic Age, were the leading developers of Di Qiang Culture.

The Shao Hao People, who moved to the Shandong Peninsula, branched out to many groups, living a nomadic lifestyle during about 16,000-14,000 years BP. About 11,000 years BP, they went from gathering to cultivating millet and soon developed the most advanced Neolithic cultures in the Shandong Peninsula, including Houli Culture (about 6400-5700BCE), a millet-growing culture in Linzi, and Beixin Culture (about 5300-4100BCE), a millet-growing culture in Tengzhou. The potteries discovered in Houli Culture are main painted-potteries, but also have some black potteries, which used more advanced technologies. Dawenkou Culture (about 4100-2600BCE) existed primarily in the Shandong Peninsula, but also appeared in eastern Anhui, Henan and Jiangsu and affected deeply the cultures in the lower reach of the Changjiang River. It overlapped with the territory of Shao Hao People.

Hou Li, 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. The Shao Hao People, who mastered the most advanced sciences and technologies, were sole founders of Dong Yi Culture. The technologies of making black potteries were developed only in the Shandong Peninsula and later spread out to other places of China. Longshan Dong Yi Culture (3200-1900BCE) spread out to the territories of the Cishan-peiligang and Yangshao Di Qiang cultures and turned these areas into outposts of Dong Yi Culture. Through this diffusion, Dong Yi Culture greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

The Shao Hao People also spread out from the Shandong Peninsula to other places of China along the coastlines, including the Changjiang River estuary, Taiwan and southeast Asia, even Philippines and Polynesia during about 16,000-14,000 years BP.

The Shao Hao People lived near the sea in the east of the Di Jun’s territories in the lower reach of the Changjiang River. The Shao Hao and Di Jun were origins of direct founders of the rice-growing cultures, including Hemudu (5000-3300BCE) in Yuyao of Zhejiang, Majiabang (5000-4000BCE) in Jiaxing of Zhejiang and its successors, Songze (3800-2900BCE) in Qingpu District of Shanghai, and Liangzhu (5300-4200BCE) near Taihu of Zhejiang. The Jade Statues in Lingjiatan Culture (3500-3300BCE) in Hanshan County of Anhui Province have big eyes with double eyelids, the obvious non- Mongoloid characteristics, suggesting the Shao Hao were direct founders of this culture. Many painted-potteries and a large numbers of black potteries discovered in the lower reach of the Changjiang River, prove the deep influence by Dawenkou Dong-Yi Culture (4100-2600BCE).

The Shao Hao People spread out along the coastline to the southeastern China, including Taiwan, where Dabenkeng (4000-3000BCE) Culture was developed, later spread out to the Southeast Asia, Malaysia, Indonesia, Polynesia and Australia. The Di Jun People had the ability to follow the Shao Hao’s migration routes, while the Zhuan Xu People also had the ability to reach the Southeast Asia and follow the Shao Hao’s migration routes.

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 Taiwan to Philippines and Polynesia. Dawenkou Culture (4100-2600BCE), which greatly influenced cultures in the lower reach of the Changjiang River, also deeply influenced Dabenkeng and cultures in the southeastern Asia, Philippines and Polynesia.

The Shao Hao People, who spread out from the Shandong Peninsula to the north, Arctic Cycle and Americas along the coastline or through the sea by boat during about 16,000-5,000 years BP, did not leave many archaeological remains for us, due to their migration routes being drowned by sea water while the sea level rising.[10]

Archaeological discoveries match the Shao Hao’s inhabitation areas recorded in Shanhaijing, which also reveal that the sea level rising forced the Shao Hao to move to mountain areas. The biggest group of the Shao Hao’s offspring, called “Shao Hao People,” lived in today’s Taishan and Yimeng Shan Mountains, where Houli Culture (6400-5700BCE) in Linzi was developed.

The Classic of the Great Wilderness: South records the Bei People (Shao Hao’s offspring) fought with the Di Jun People for territory, lost the fight and moved to the Mei Yuan Lake. This story tells us that the Shao Hao People, who had moved to the south of the Changjiang River, moved to the west when the sea level rising, entered the territories of the Di Jun People and caused conflicts.

The Nü He People (the Shao Hao’s offspring), who lived near the easternmost place of the Shandong Peninsula, suffered a lot from the sea level rising. They expanded the scope of their territories by sending the Xi He People to move to the upper reach of the Ganshui River in the southwestern Taishan and Yimeng Shan Mountains, where Beixin Culture (5300-4100BCE) was developed in today’s Tengzhou. Some Xi He women moved to the lower reach of the Ganshui River, found the Di Jun men as their husbands and gave birth to ten groups of the Ri (sun) People near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan. The Nü He also built an inhabitation base area for future near the Pamirs by sending the Chang Xi People to move to the west, marry with the Di Jun men and build ten groups of the Yue (moon) People in the western Kunlun Mountains.

The Nü He People

The Nü He People (the Shao Hao’s offspring), also called Mother of Yue (moon), lived in the eastern Shandong Peninsula, recorded in The Classic of the Great Wilderness: East. The literal meanings of the Chinese Characters of “He” include: together with, and, harmonious, cooperative, integration, peace and kindness. Literally, “Nü” means female and “Nü He” means the He People having female as leader.

The Classic of the Great Wilderness: West records that the Chang Xi women found the Di Jun men as their husbands and gave birth to twelve groups of the Yue (moon) People, who lived in the northwestern Tibetan Plateau, where also lived the Zhuan Xu’s offspring, Chong and Li. The literal meaning of the Chinese character “Chang” is invariable. Both the Nü He and Chang Xi People were mothers of the Yue (moon) People, suggesting the Chang Xi People came from the Nü He People.

The Classic of the Great Wilderness: South goes the Xi He People lived in the upper reach of the Ganshui River. Some women from the Xi He, moved to the lower reach of the Ganshui River, found the Di Jun men as their husbands and 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 in the southwest of the Shandong Peninsula.

The Nü He’s, Chang Xi’s and Xi He’s locations in today’s Shandong Peninsula suggest they were the Shao Hao’s offspring. Both Chang Xi and Xi He had the same word “Xi” in their names and both Xi He and Nü He had the same word “He” in their names, suggesting the Nü He, Chang Xi and Xi He shared the same origin and both the Chang Xi and Xi He came from the Nü He.

The literal meaning of the Chinese character “Xi,” recorded in Shuowen Jiezi, is qi (gas), which has no definite shape and volume, and spread freely. Ancient Chinese people used “Xi” to name Mother of the Sun, or Goddess of the sun, or simply called the Sun with “Xi.” Ancient Chinese people also used “Xi” to name “Fuxi,” a Chinese legendary King, who could not be proved by archaeology, but was described as the first King of ancient China in many historical chronicles, such as Gangjianyizhilu, written during 1705-1711 by Wu Bing-quan. Gao You in the Eastern Han Dynasty (25-220CE) said, “Nüwa, Goddess, helped Fuxi to govern people.” There is another explanation of Gao You’s words today - “Nüwa, Goddess, with the help of Fuxi, governed mankind.”

The Xi He and Chang Xi People were believed the source of the name and legend of “Fuxi,” also called Tai Hao. The Xi He’s and Chang Xi’s offspring, who entered the patriarchal clan society much later than other groups of people, fabricated a legendary King “Fuxi” to be their common male ancestor.

According to the legend, Fuxi’s mother lived in Huaxu, today’s Lantian of Shaanxi and gave birth to Fuxi in Chengji, today’s Chengan of Gansu. Fuxi built his capital in Chen, today’s Huaiyang of Henan. Clearly, the moving route of Fuxi’s group was from the upper to the middle then lower reaches of the Yellow River, matching the moving route of the Shao Hao’s offspring.

Both Shao Hao and Tai Hao (Fuxi) had the same word “Hao” in their names, suggesting they shared the same origin. Literally, “Tai” means identity of the highest or seniority in the higher; “Hao” means the expansive and limitless sky; “Shao” means subordinated, indicating that the Shao Hao People, whose name means the subordinate of Heaven, were real historical figures. Human beings cannot be the highest in the sky or higher than the sky. The name of “Tai Hao,” which means the highest in the sky (or heaven), is the extravagant praise of Fuxi’s position, when those people fabricated Fuxi being their ancestor and wanted to make him the supremacy, higher than Shao Hao. Thus, Fuxi was a fabricated figure.

The ten Ri (sun) and twelve Yue (moon) coincide the ten Heavenly Stems (Tian Gan) and the twelve Earthly Branches (Di Zhi) in the traditional Chinese Calendar, the Stems-and-Branches or the Chinese sexagenary cycle. 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 ten Ri (sun) and twelve Yue (moon) coming from their mothers, the Nü He People, hints that the Nü He People were the inventor of the traditional Chinese Calendar. “Xi” and “He” were officials who mastered astronomy & calendar in some Chinese legends. This proves that the Nü He People mastered the most advanced sciences and technologies during the Neolithic Age, matching Dong-Yi culture was the most advanced Neolithic culture in China.

By letting the Chang Xi and Xi He women find the Di Jun men as their husbands, the Nü He People expanded their territories, also spread their most advanced sciences and technologies to the Di Jun People and even to the western places. This helps 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.

It is believed that the famous stories of “Hou Yi shooting the suns” and “Chang E going to the moon” came from the Xi He and Chang Xi People. The earliest records of these stories were written in the bamboo-slips book of the Qin Dynasty (221-206BCE), “Gui Zang,” discovered in the No. 15 Qin’s tomb in Wangjiatai of Jianglin, Hubei. Literally, “E” means lady; “Hou” means sovereign of a group of people and most of the sovereigns were females during the matriarchal clan society. Much later “Hou” was specially used to name the male sovereign’s wife.

Gui Zang:Lü Yue records, “In the past, Yi shot in the islets of the water. Yi was a good shooter; Yi shot the ten suns.”

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 divinatory (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 dwelled and became the Yue (moon), it was like chanzhu (a toad, also called Xiamo).” Gui Mei is a divinatory that forebodes matrimony, normally means marrying with a man in the status of concubine or the subordinate position. Here, when Diviner You Huang was divining, the divinatory of Gui Mei appeared, indicating Chang E was going to get married in a subordinate position.

Shanhaijing records the story of the Xi He women moving to the lower reach of the Ganshui River, marring with the Di Jun men and giving birth to ten groups of the Ri (sun) People. We can grasp some historical truths from these records and Gui Zang: Lü Yue.

The Nü He People, who had settled in the eastern Shandong Peninsula near the easternmost place during about 16,000-14,000 year BP, suffered a lot when the sea level rising and moved to the mountain areas, but the Nü He Queen still worried about the sea level keeping rising, that the whole Shandong Peninsula would be drowned by sea water. The Nü He Queen ordered Xi He (a female leader) to lead some people, re-named them “Xi He People,” to move to the upper reach of the Ganshui River in the southwestern area of the Shao Hao People’s territory in the Taishan and Yimeng Shan Mountains. Some Xi He women discarded their tradition of endogamy with the Shao Hao men and found the Di Jun men as their husbands, moved to the lower reach of the Ganshui River and set up ten groups of people, named them Ri (sun), near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan. Other Xi He women, who still married with the Shao Hao men, remained in the upper reach of the Ganshui River. Through this way, the Nü He People expanded the scope of their territories. Much later, the sovereign Yi, offspring of the Ri People, and his people, who were good shooters and often shot in the islets of the four lakes, abolished all other nine Ri (sun) tribes, united them and became one group.

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 as their husbands and giving birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains.

We must pay attention to three important facts of the divinatory Gui Mei - Chang E went to the “west,” “going to get married in a subordinate position,” and “the Western Queen Mother.” 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 women.

Gui Mei says, “Heng E (another name of Chang E) stole the secret prescription, which could keep her alive forever, from the Western Queen Mother.” What was the secret prescription? The Western Queen Mother, recorded in Shanhaijing, had female as leader and lived in Mount Yu in the Pamirs Plateau. Living a good life in the Pamirs Plateau, the highest place of China, and keeping the tradition of having female as leader while most groups of people had entered patriarchal clan society were the secret prescriptions, which would let the Nü He People, who worried the Shandong Peninsula would be drown by sea water if the sea level kept rising, live forever.

The Nü He Queen ordered Chang Xi (a female leader) to find out the secret and lead some people, re-named them “Chang Xi People,” to move to the “WEST.” Before departure, they asked divination from Diviner You Huang, who said, “It is a cushy Gui Mei divinatory, which indicates that you are going to get married with men who are not subordinate to you. You will go to the west alone.” In order to get help from the Di Jun People, the Chang Xi women had to found the Di Jun men as their husbands. The divinatory of Gui Mei means the Chang Xi women, who moved to the west and married with the Di Jun men, lost the absolute superiority of being a dominating group in the Shandong Peninsula and were in subordinate position living among the Di Jun and Zhuan Xu Peoples. Through this way, the Nü He People would build an inhabitation base area near the Pamirs Plateau for the future. The Chang Xi People dwelled in the western Kunlun Mountains and became the Yue (moon) People, they “became like Chanzhu (or Xiamo) 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.” In the Gui Mei divinatory, the Chang Xi People dwelled in the western Kunlun Mountains and became the Yue (moon) People, but they deeply missed their hometown of the Shandong Peninsula, becoming like Chanzhu toad. This hints that the Yue (moon) People often went back the Shandong Peninsula to visit the Nü He People, who were named “Mother of Yue” by Shanhaijing.

Originally, the story of “Hou Yi shooting the suns” said the Hou Yi People abolished the other nine Sun (Ri) tribes, united them to one Sun (Ri) tribe, instead of shooting the nine suns in the sky; the story of “Chang E going to the moon” said the Chang E (Chang Xi) People went to the west to set up the twelve Moon (Yue) tribes, instead of flying to the moon in the sky. But later, mankind continued enriching the stories of Hou Yi and Chang E by adding in more fancies, finally Hou Yi’s story became a myth of Hou Yi shooting down nine suns and leaving only one in the sky; Chang E’s story became a myth of Chang E stealing secret prescription, which could make her alive forever, from the Western Queen Mother and then flying to the moon in the sky. Also, Hou Yi became Chang E’s husband in later’s fancies.

The Nü He People chose “He,” whose literal meanings include “together with, and,” “harmonization, integration” and “peace or kindness” in some uses, as the name of their group, hinting that the Nü He had the idea of integration with other ancient groups of Chinese people. This idea let them accept exogamy while most ancient groups of people accepted only endogamy. The Nü He married only with the Shao Hao People, who covered the areas of the western Shandong Peninsula. Only after the Nü He Queen sent the Xi He and Chang Xi People to marry with the Di Jun men and build ten Ri (sun) groups and twelve Yue (moon) groups, the Nü He began to integrate with other ancient groups of people.

Many people 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 almost certainly offspring of the Yue (moon) People. (Another pronunciation of Dayuezhi is Da Rou Zhi.)

Some nations of the Nü He People lasted until the end of the Zhou Dynasty. During the Zhou Dynasty, the central regime tried to annihilate all Shao Hao nations in the Shandong Peninsula and successfully destroyed all Shao Hao nations in the west of the Jiaolai River. Zuozhuan: Zhuanggong Fourth Year records the State of Qi wiped out the main forces of Ji (a Shao Hao nation in Shouguang) in 690BCE. Many bronze wares of Ji, discovered in Yantai and Laiyang, prove that the State of Ji moved to the east of the Jiaolai River after the wars. The State of Qi destroyed the Shao Hao nation: Lai completely in 567BCE, killing the Lai king and many Lai people, burning the Lai capital, temples and all historical records and forcing the remaining Lai people to move to Ni County (today’s Tengzhou of Shandong Province). Some of the Lai People might have escaped to the east of the Jiaolai River. The first duke of the State of Qi (1122-221BCE, capital: today’s Linzi) was Jiang Zi-ya, who highly possible came from the Bei (north) Qi People and was the Prime Minister of Ji Fa, the second emperor of the Zhou. In 555BCE, the allied forces of twelve states of the Zhou defeated the State of Qi utterly. Since then, the State of Qi was busy with the domestic disputes and wars with other states of the Zhou, and never launched any wars with the Shao Hao’s offspring, including the Nü He People, in the east of the Jiaolai River. We can say that the Zhou had never controlled the east area of the Jiaolai River.

Today, the elevation of most areas around the Jiaolai River Valley is below ten meters, while Qingdao’s elevation is 0 meter. Around 6,000 years ago, the sea level was two to five meters higher than today’s present sea level; the Jiaolai River Valley was a sea strait. After 5,000 years BP, the Jiaolai River was a water channel, but the areas of the river valley were large swamps. The Jiaolai River had been a natural barrier for the Nü He People during the Xia, Shang and Zhou dynasties. This enabled the Nü He People to keep their own culture. Many scholars thought the Neolithic culture in eastern Shandong had its own special features and became an independent system based on its own resources. Many bronze wares, which were made during about 1600-1046BCE, discovered in the eastern Shandong Peninsula, suggesting there were ancient nations in the east of Jiaolai River. Unfortunately, many remains of earlier Nü He Culture were drowned by sea water during the sea level rising.

The Race of the Shao Hao 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. [5]

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.” This concept’s existence is based upon “the now disputed typological method of racial classification origin.”

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. Huang Di, the literal meaning of these Chinese characters was “Yellow King,” or “Yellow Ancestor-god.” The word “yellow” suggests that Huang Di had a clear Mongoloid racial characteristic - yellow skin.

Many modern historians used to classify the Shao Hao People as members of the Mongoloid race. However, archaeological discovers prove that the Shao Hao People bore resemblances to the Caucasoid race in general appearance. They were very tall people, with a high forehead, aquiline nose, pronounced facial whiskers, beard and bushy body hairs. The Shao Hao People shared genes with Caucasians.

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 offered 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. Those people might have come from the Middle East. [6]

At Beizhuang (about 4500BCE) in Changdao, archaeologists discovered a pottery mask with clear Caucasoid characteristics. [7]

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 the Caucasoid race in appearance.

Many Shandong Neolithic archaeological sites contain the 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.

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. [8]

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 770-476BCE). The State of Qi cracked the city of the State of Ji (in today’s Shouguang), wiped out the main forces of Ji in 690BCE, and forced the Ji People to move to the east of the Jiaolai River. The State of Qi destroyed the last Shao Hao nation - Lai nation - completely in 567BCE, killing the Lai king and most of the Lai People, taking control of whole territory. The Qi People, who were members of the Mongoloid race, were the reason of the proliferation of Mongoloid race in the western Shandong Peninsula.

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 the Mongoloid race. After the Sui Dynasty (581-618CE) and Tang Dynasty (618-907CE), 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 clearly tells us that the Shao Hao People spread out from Mount Changliu of the Pamirs Plateau to the west of the Qinghai Lake and then to the lower reach of the Yellow River and the Shandong Peninsula. The Chang Liu People in Mount Changliu respected Shao Hao, ancestor of the Shao Hao People, as the “White King” or “White Ancestor-God.” The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin.

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 exogamy between the Xi He women (the Shao Hao’s offspring) and Di Jun men, gave birth to ten groups of the Ri (sun) People, who lived near the four lakes of Nanyang, Dushan, Zhaoyang and Weishan, while the Chang Xi women (the Shao Hao’s offspring) married with the Di Jun men and gave birth to twelve groups of the Yue (moon) People, who lived in the western Kunlun Mountains.

Emperors of the Shang Dynasty originally lived in Qufu of Shandong Province, suggesting the Shang’s ancestors were offspring of the Shao Hao. 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; one Chi is ten Cun. However, some lacquer screen, which was found in the tomb of “Haihunhou” (Marquis of Haihun) dating back to the Western Han Dynasty (202BCE-9CE), 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), who was born in Feng Town near the Weishan Lake bordering Shandong Province, had a high nose, high forehead, high brow-bone, significant facial whiskers and a beard,” bearing clear resemblances to the Caucasoid race in general appearance.

Clearly, the Shao Hao people had clear Caucasoid racial characteristics. However, due to there were no direct evidence that the Shao Hao People and European share the same origin. I refer to the Shao Hao People as the Shao Hao Race in this article, to distinguish them from other, purely Mongoloid races of Neolithic people in China.

Archaeological Discoveries Prove the Shao Hao People Taking the Leading Role in Making the Yellow River Valley Culture, the Root of Chinese Civilization.

Shanhaijing’s records reveal that the Shao Hao People mastered the advanced technologies during the Neolithic Age and were sole founders of Dong-Yi Culture. Archaeological discoveries prove Dong Yi Culture, which was built by the Shao Hao People in the Shandong Peninsula, was one of the most advanced Neolithic cultures, greatly influenced ancient China and had the leading role in making the Yellow River Valley Cultural System the root of ancient Chinese civilization.

Meanwhile, the Shao Hao People took the leading role in developing the early Di Qiang Culture, including Weihe River Valley Culture and Cishan-peiligang Culture, early lower reach of Chang-Jiang River Valley Culture and early cultures in Taiwan, South Asia, Malaysia, Philippines and Polynesia.

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Many people claimed that Huang Di was the ancestor of all Chinese people and some Chinese people proudly call themselves “descendants of the Dragon.” Are these truth or false? We will find out from Shanhaijing’s records and modern archaeological discoveries.  

Abstract:                                                                       

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people (or tribes) in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of tribes who regarded them as common ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age. Shanhaijing reveals Huang Di’s offspring worshipping dragon. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. The dragon shape stone pile in Xinglongwa Culture (6200-5400BCE) and jade dragons in Hongshan Culture (4000-3000BCE) suggest the earliest dragon worship in ancient China came from the Huang Di People. 

Keywords: Shanhaijing; Neolithic China, Huang Di, Yan Di, Hong-shan Culture 

Introduction

Shanhaijing (Classic of Mountains and Seas) records many ancient groups of people (or tribes) in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of tribes who regarded them as common ancestors. These groups used to live in the Pamirs Plateau, later spread to other places of China and built their unique ancient cultures during the Neolithic Age.

This article introduces main Chinese Neolithic cultures, Shanhaijing and its records of the Huang Di People. Shanhaijing reveals Huang Di’s offspring worshipping dragon. Modern archaeological discoveries have revealed the authenticity of Shanhaijing’s records. The dragon shape stone pile in Xinglongwa Culture (6200-5400BCE) and jade dragons in Hongshan Culture (4000-3000BCE) suggest the earliest dragon worship in ancient China came from the Huang Di People.

Archaeological Discoveries Reveal the Earliest Dragon Worship in Xinglongwa and Hongshan Cultures.

Archaeologists and historians commonly believe that Neolithic China had two main ancient cultural systems: the Yellow River Valley Cultural System, which included Di-Qiang and Dong-Yi cultures, and the Chang-jiang River Valley Cultural System. Starting from the lower reaches areas of the Yellow and Chang-jiang rivers, these cultures spread to surrounding areas. Most small regional cultures of ancient China had faded by the end of Neolithic Age, included the Chang-jiang River Valley Cultural System. However, the Yellow River Valley Culture became the mainstay of ancient Chinese civilization and developed to a much higher level.

Among many small regional cultures, there were some millet-growing cultures in the southeast of the Da Xing’an Ling Mountains, such as: Xiaohexi Culture (about 6500BCE) in Aohan Banner; Xinglongwa Culture (6200-5400BCE) in Baoguotu Township, Aohan Banner of Inner Mongolia Autonomous Region, and its successors, Zhaojiagou Culture (5200-4400BCE) in Aohan Banner and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning. Their main cultivated food was millet. These cultures faded by the end of Neolithic Age.

Xinglongwa site discovers the earliest jade objects. Xinglongwa site also discovers a stone pile with dragon shape. Hongshan burial artifacts include some of the earliest known examples of jade working. Embryo dragons and a 7,000-year-old jade sculpture, showing a dragon with a pig’s head and a tight-lipped snout, was found in Hongshan sites. Clay figurines, including figurines of pregnant women, are found throughout Hongshan sites. Small copper rings are also excavated. The dragon shape stone pile in Xinglongwa Culture and jade dragons in Hongshan Culture suggest the earliest dragon worship in ancient China.

Shanhaijing, the Classic of Mountains and Seas

Shanhaijing, or The Classic of Mountains and Seas, is a classic Chinese text compiling early geography and myth. Some people also believe it is the first geography and history book in China. 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 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.

The exact author(s) of the book and the time in which it was written are still undetermined. It was originally thought that mythical figures, such as the Great Yu, or Boyi, wrote the book. However, the consensus among modern Sinologists is that the book was not written at a single time by a single author, but rather by numerous people from the period of the Warring States (about 476-221BCE) to the beginning of the Han Dynasty.

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

1): Wu Zang Shan Jing, or the Classic of the Five Hidden Mountains, written in the Great Yu’s Time (before 2200BCE);

2): Hai Wai Si Jing, or the Four Classic of Regions Beyond the Seas, written during the Xia Dynasty (about 2070BCE-1600BCE);

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

4): Hai Nei Wu Jing, or the Five Classic of Regions Within the Seas, written during the Zhou Dynasty (about 1046BCE-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. Later, Guo Pu (276-324CE), a scholar from the Jin Dynasty (also known as Sima Jin, 265-420CE), further annotated the work. [1]

In Shanhaijing, the River refers to the Yellow River, which rises in the northern Bayankala Mountains, and the Jiang refers to the Chang-jiang River, which rises in the southern Bayankala Mountains, which is located in the northeastern Tibetan Plateau.

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 mobile desert.

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. 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.

Shanhaijing’s records of the Huang Di People

In prehistoric China, people usually named their groups after certain ancestors. Shanhaijing records many ancient groups of people (or tribes) in Neolithic China. The five biggest were: Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. These were not only the names of individuals, but also the names of tribes who regarded them as common patriarchal ancestors. 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.

Archaeologists believe that ancient China entered the patriarchal clan society until about 8,000 years BP. During the period of the matriarchal clan society, it was unable to ascertain an individual’s patriarchal clan. However, in the early Neolithic Age, most ancient groups of people accepted only endogamy; it was able to ascertain a group of Neolithic people instead of an individual’s patriarchal clan. Shanhaijing identifies no more than 150 groups of Neolithic people, which came from the five biggest groups of people, but does not identify ancestors of many other groups of Neolithic people due to the long-time of the matriarchal clan society.

According to Shanhaijing, Huang Di and his offspring first lived in the Pamirs Plateau, soon moved to the west of the Qinghai Lake, later spread out to mainly the northern and northeastern areas of Asia. Huang Di, the literal meaning of these Chinese characters was “Yellow King” or “Yellow Ancestor-god.” The word “yellow” suggests that Huang Di had a clear Mongoloid racial characteristic - yellow skin.

Shanhaijing identifies the following people who were from the Huang Di People:

The Classic of the Mountains: West records:

Huang Di lived in Mount Mi and ate jade ointment. From Mount Buzhou 420 li to the northwest was Mount Mi.

Where is Mount Buzhou?

The Classic of the Mountains: West records, “Mount Buzhou is located in the northwest of Mount Changsha, 370 li away. Mount Zhubi is to the north and Mount Yuechong is next to it; Lake Aoze lies to the east. From Mount Buzhou 420 li to the northwest is Mount Mi, where Huang Di lived in and ate jade ointment; another 420 li to the northwest is Mount Zhong; another 480 li to the northwest is Mount Taiqi; another 320 li to the west is Mount Huaijiang; another 400 li to the southwest is Kunlun Mound; another 370 li to the west is Mount Leyou; another 400 li to the west is the desert. From Mount Leyou 350 li to the northwest is Mount Yu, where the Western Mother Queen lived in; another 480 li to the west is Xuanyuan Mound; another 300 li to the west is Mount Jishi; another 200 li to the west is Mount Changliu, where Shao Hao was respected as the White King or White Ancestor-god.” The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin.

Today, one kilometer equals two Chinese li, but today’s Chinese li is different with Shanhaijing’s li. We cannot verify how much Chinese li in Shanhaijing was equal to one kilometer.

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

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

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

The Classic of the Great Wilderness: North records:

The Miao Long People, Rong Wu People, Nong Ming People and Quan Rong People, also called Xi Rong; Bai Quan was another name of Quan Rong. They all ate meat, suggesting they were nomadic groups. 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. The Quan Rong first lived in the Kunlun Mountains, later lived in the east of the Taklamakan Desert.

The Ba People, offspring of Huang Di’s daughter Ba, wore black clothes.

The Chi You People (offspring of Zhuan Xu) attacked the Huang Di People, Ancestor-god Huang Di ordered the Ying Long to fight with them in the wild field of Ji Zhou. Chi You asked Feng Bo and Yu Shi to make heavy wind and rain. Ancestor-god Huang Di sent his daughter fairy Ba and the Ba People to help the Ying Long to stop the rain and Chi You was killed. Fairy Ba and the Ba People could not go back. The places where she lived had no rain. The Shu Jun People (descendants of Di Jun) complained to Ancestor-god Huang Di, who later put fairy Ba and the Ba People to the north of the Chishui River. The Shu Jun People were the founders of farming; fairy Ba often destroyed their farming lands. When the Shu Jun wanted to banish fairy Ba, they shouted, “The Ancestor-god of Huang Di comes to the north.”

The Ying Long People went to the south after killing the Chi You People and later killing the Kua Fu People (descendants of Zhuan Xu). This was the reason that there was lots of rain in the south.

Also The Classic of the Great Wilderness: East records the Ying Long People lived in the southernmost of Mound Xiong Li Tu Qiu in the northeast of the great wilderness. After killing the Chi You People and later the Kua Fu People, the Ying Long People were not able to go back home. The north became dry. When there was drought, the Huang Di People made a statue mimicking Ying Long and then it rained.

In this story, Shanhaijing called Huang Di’s daughter, “Fairy Ba,” which means that Ba, a daughter of Huang Di, who used to be the leader of the Ba People, had passed away. Ancient Chinese believed that people would go to the heaven and became heavenly fairy after death.

The historic origins of this story are that the Chi You People attacked the offspring of Huang Di. The Ying Long People fought with them. When they were fighting each other, there was a storm with heavy wind and rain. The Ying Long People believed that the Chi You People had asked Feng Bo and Yu Shi to make the storm. The Ba People came to help the Ying Long People. They prayed to their Ancestor-god Huang Di and Fairy Ba and the wind and rain stopped, then they killed the Chi You People. They believed that Ancestor-god Huang Di had sent his daughter Ba, a heavenly fairy, to help them.

The Ying Long People went to the south after they had killed Chi You and Kua Fu; the Ba People lived in that area. Afterwards it was very dry. The Shu Jun, who were farmers living in that area, believed that the Ba had brought drought. After negotiation, the Ba People believed their Ancestor-god Huang Di asked them to move to the north of the Chishui River. The Shu Jun People believed that the heavenly fairy Ba often blighted them with drought. When there was drought, they waved prayer flags and shouted, “Ancestor-god Huang Di comes to the north,” to expel fairy Ba.

The Chi You and Kua Fu People were offspring of Zhuan Xu. The Ying Long killed them and were not able to go back to the west of the Qinghai Lake, where a lot of Zhuan Xu People lived around, they had to escape to the south and lived in the southernmost of Mound Xiong Li Tu Qiu, possible in today’s northeastern Tibetan Plateau.

The Yan Er People with the surname of Ren ate millet. The Ji Wu Min People with the surname of Ren ate fish. 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. They lived in the west of the Qinghai Lake. In the small islets of the Northern Sea (today’s northern Sea of Japan), there was a god with a bird body and a human face, wearing two yellow snakes as earrings, treading on two black snakes. He was called Yu Qiang. Shanhaijing says Yu Qiang was the god in the Northern Sea while talking about Yan Er, son of Yu Hao. Was it possible that Yu Qiang was a clerical error of Yu Hao? Also Yu Qiang was the god of the people who lived near the Northern Sea (today’s Sea of Japan), suggesting Yan Er’s offspring later moved from the west of the Qinghai Lake to the Northern Sea and worshipped Yu Qiang as the god.

The Classic of the Great Wilderness: West records:

The Bei Di People were located west of the Chishui River and the Northwest Sea (today’s Qinghai Lake). Huang Di was the grandfather of Shi Jun; Shi Jun was the ancestor of the Bei Di People.

The You Yi People were the offspring of the Huang Di People. According to Wang Guowei, You Yi was another name of Bei Di People.

The Northwest Sea is today’s Qinghai Lake, located east of the Mobile Desert - today’s Taklamakan Desert. The Chishui River was located in the east of the Taklamakan Desert and west of the 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 North Wei Dynasty (386-557CE) and kept reducing to 400 kilometers in perimeter in Tang Dynasty (618-907CE) and 360 kilometers in perimeter today. Shanhaijing uses “sea” to name saltwater lake and uses “deep pool” or “lake” to name freshwater lake.

The areas to the west of today’s Dunhuang have been called the Western Regions of China since the Han Dynasty.

The Mount Helan Rock Painting, 56 kilometers north of Yinchuan of Ningxia, was created by artists living in the area in different periods from about 10,000-1,000 years BP, forming the historical accumulation of multi-cultures. Most of the Mount Helan Rock Paintings represent ancient hunting cultures from different northern nomadic tribes, including nomadic tribes from the Huang Di People and Di Jun People. Some nomadic tribes from the Zhuan Xu or other peoples also had the ability to reach that area.

The Classic of the Great Wilderness: East records:

The Yu Hu People, whose lands reached the Eastern Sea (today’s Sea of Japan); There, Liu Bo Mountain entered the Eastern Sea for 7,000 li. Liu Bo Mountain was today’s Korean Peninsula.

The Yu Jing People’s lands stretched to the Northern Sea, today’s northern Sea of Japan.

Huang Di was the ancestor of Yu Hu; The Yu Hu were the ancestors of Yu Jing. In the small islets of the Eastern Sea (today’s Sea of Japan), there was a god with a bird body and a human face, wearing two yellow snakes as earrings, treading on two black snakes. He was called Yu Hu and was the Sea-god. Yu Hu, who used to be the leader of the Yu Hu group, was respected as Sea-god in the Eastern Sea (Sea of Japan).

The Classic of the Great Wilderness: North says Yu Qiang was worshipped by Yan Er’s offspring as god in the Northern Sea (northern Sea of Japan), where lived the Yu Jing People, who came from the Yu Hu People, recorded in The Classic of the Great Wilderness: East. This hints us that the Yu Jing People were Yan Er’s offspring and Yu Qiang was the god of the Yu Jing People. Therefore, the Yu Jing People and the Yu Hu People were offspring of Yu Hao (Yan Er’s father), who used to live in the west of the Qinghai Lake.

The Zhou Dynasty created new stories of the Huang Di People in The Five Classic of Regions Within the Seas.

According to them, Huang Di was the father of Luo Ming; Luo Ming was the father of Bai Ma, the literal meaning of these Chinese characters being “white horse;” Bai Ma was also known as Gun. Gun was the father of Yu (the Great Yu).

Huang Di and his wife Lei Zu were the parents of Chang Yi; Chang Yi was father of Han Liu in Ruo Shui; Han Liu and his wife A Nü were the parents of Zhuan Xu.

Shanhaijing identifies the following people who were from Yan Di People:

The Classic of the Great Wilderness: West records:

The Hu Ren People, also called Di Ren People, were the ancestors of Di Qiang People. Yan Di’s grandson was the father of Ling Jia; Ling Jia was the father of Hu Ren. They lived in the west of today’s Taklamakan Desert.

The Classic of the Mountains: North contains a famous story of Yan Di’s daughter, who was called Nüwa (her name meant “the beautiful girl” and she is not the same person as the Goddess Nüwa). After drowning in the Eastern Sea (today’s Sea of Japan), she became a Jing Wei Bird. She took stones and wood from the western mountains and filled in the sea (today’s Bohai Sea and southern Sea of Japan). Her behavior in the story parallels the action of the Yellow River, which carries a lot of silt to the Bohai Sea.

The Zhou Dynasty’s new stories of the Yan Di People in The Five Classic of Regions Within the Seas.

Yan Di and his wife Ting Yao, who came from the Chishui People, were the parents of Yan Ju; Yan Ju begat Jie Bing; Jie Bing begat Xi Qi; Xi Qi begat Zhu Rong; Zhu Rong begat Gong Gong, who lived along the Changjiang River; Gong Gong begat Shu Qi; Shu Qi begat Fang Dian.

Gong Gong begat Hou Tu; Hou Tu begat Ye Ming; Ye Ming begat Shui; Shui was the ancestor of twelve groups of people.

Yan Di’s grandson Bo Ling and his wife Yuan Fu were the parents of Gu, Yan and Shu.

The Zhou Dynasty claimed that the mother of Qi(2), ancestor of the Zhou Dynasty emperors, came from the Di Qiang People.

The Falsified Stories in the Five Classic of Regions Within the Seas of Shanhaijing

Many historians agree that the ancient kings Huang Di and Yan Di did not descend from Han Chinese stock. Scholars of the Zhou Dynasty (about 1046BCE-256BCE) fabricated stories of Huang Di and Yan Di’s lineage for political purposes.

In earliest records of Shanhaijing, Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao were not only individuals’ names, but also ancestors of different groups of Chinese Neolithic people. It is commonly believed that the rulers of the Zhou Dynasty united China with help from the Huang Di People (especially, Bei Di People and Xi Rong People) and the Yan Di People (especially, Di Qiang People). To encourage the assimilation of all Chinese people, the Zhou Dynasty added one more part to Shanhaijing: Five Classic of Regions within the Seas. Furthermore, during this time several new stories of King Huang Di and King Yan Di, which could not be found in the previous four books of Shanhaijing, were fabricated. The Zhou Dynasty declared Huang Di and Yan Di to be the common ancestors of all Chinese people and falsely claimed that Di Jun, Zhuan Xu and Shao Hao were descendants of Huang Di and Yan Di.

Due to the long period over which China was ruled by the Zhou Dynasty from 1046BCE to 256BCE, the falsified stories created by this dynasty had deeply influenced later historians and scholars, including “ShangShu” (author unknown, written during the later Shang Dynasty and early Zhou Dynasty), “GuoYu” (author Zuo Qiuming, records the history from 990BCE to 453BCE), “ChunQiu” (author Confucius, records the history of the State of Lu from 722BCE to 481BCE) and even Sima Qian (145-87BCE), author of The Records of the Grand Historian, or Shiji. Sima Qian, who had read all famous historical records and integrated views from various books, wrote “Wudi Benji,” or “Annals of the Five Kings,” as the first chapter of his book. Sima Qian informs us, “The written records about Huang Di provided by many historians and scholars were not precise. Even a learned man cannot make it clear. I carefully chose records with rigorous diction from historical books to compile the Wudi Beiji.” Sima Qian also could not completely certain which records were accurate. However, the historical truth has unfolded in front of us with the aid of modern advanced archaeology.

The Zhou Dynasty (about1046BCE, or 1100BCE-256BCE)

The Zhou Dynasty was founded by Ji Chang (1152-1056BCE and ruling about 1099-1061BCE), followed the Shang Dynasty (about 1600-1046BCE) and preceded the Qin Dynasty (221-206BCE).

Ancestors of the Zhou Dynasty were the Zhou People. The earliest record of the Zhou People was in The Classic of the Great Wilderness: West, “In the west of the Northwest Sea (today’s Qinghai Lake) and east of the Chishui River, there were Chang Jing People. There also were Xi Zhou People with the surname of Ji, who ate millet.” In those areas, there also lived other groups of Chinese Neolithic People, “Shu Shi People (offspring of Zhuan Xu) and Shu Jun People (offspring of Di Jun).” “In the west of the Northwest Sea and west of the Chishui River, there were Xian Min People and Bei Di People (offspring of Huang Di).” “In the north of the Great Wilderness (today’s Tibetan Plateau) and south of the Mobile Desert (today’s Taklamakan Desert), there lived the Bei Qi People,” recorded in The Classic of the Great Wilderness: North. They all lived as neighbors. Due to Shanhaijing did not clearly identify the Xi Zhou People were offspring of Zhuan Xu, Di Jun and Huang Di; clearly the Xi Zhou People was an independent, small group of people. (Historical records of ancestors of the Zhou Dynasty in Chinese can be read in Appendix.)

The Records of the Grand Historian: Zhou Benji record, “Gugong Danfu and his wife had three sons: Tai Bo, Yu Zhong and Ji Li. Ji Li and his wife Tai Ren were the ancestors of Ji Chang, the first emperor of the Zhou Dynasty.” Shijing: Mian records that Gugong Danfu, grandfather of Ji Chang, brought the Ji People to the Zhou Plain, south of the Qishan Mountain, west of today’s Guanzhong Plain, or Weihe Plain, in Shaanxi Province. The Ji People then called themselves Zhou People - people living on the Zhou Plain. According to records, the Xi Rong and Bei Di peoples, offspring of Huang Di, often attacked and looted the Xi Zhou People (also called Ji People). The Xi Zhou People, escaping these predations, moved to the Zhou Plain, where they developed agriculture. The Gugong Danfu’s time was during about 1250-1150BCE.

Shijing: Lusong records that Ji Chang, offspring of Qi(2), was a great King who ruled lands to the south of the Qishan Mountain and fought a battle against the Shang Dynasty. The Zhou Dynasty claimed that Qi(2) was the ancestor of the Zhou Dynasty, Qi(2)’s father was Di Ku (Di Jun) and mother was Jiang Yuan. King Yao nominated a man, named Qi(2), to be his Nong Shi, a high official of agriculture, later King Shun nominated Qi(2) to be his Hou Ji, a high official of agriculture, and gave him the fiefs of Tai. Qian Mu thinks in his article The Geographical Notes of the Early Zhou, published in Yenching Journal of Chinese Studies, No.10 in the 1930s, Tai was located in today’s Wenxi and Jishan of Shanxi Province. Zhu Shao-hou and Liu Ze-hua believe in their book Ancient Chinese History, Tai was today’s Wugong of Shaanxi Province.

Guoyu: Zhouyu records, “When the Zhou Emperor holds the Ji Tian ceremony, the officials are arranged according to importance - the Nong Shi is the first, the Nong Zheng is the second, the Hou Ji is the third, the Si Kong is the fourth, the Si Tu is the fifth, the Tai Bao is the sixth, the Tai Shi is the seventh, the Tai Shi is the eighth, the Zong Bo is the ninth.” The Ji Tian ceremony included the ceremony of the emperor plowing personally and the agricultural sacrificial rite. Nong Shi, Hou Ji and Si Tu ranked from high to low, were all high officials of agriculture in the Zhou Dynasty.

The Zhou claimed that Qi(2) was a “Nong Shi” of King Yao and later a “Hou Ji” of King Shun. Here “Hou Ji” was the name of a high official of agriculture. The official position of Hou Ji was for remembering of Hou Ji in Shanhaijing, who was Di Jun’s son, Tai Xi’s brother and Shu Jun’s uncle. The Hou Ji and Shu Jun in Shanhaijing was the earliest that practicing cultivating grains. Hou Ji was the progenitor of agricultural civilization among the Di Jun People. This agricultural civilization formed part of the Di-Qiang Culture.

Guoyu: Zhouyu records, Taikang of the Xia Dynasty “repealed the official of Hou Ji, Buku, the Zhou’s ancestor, lost his position and lived among the Di People and Rong People.” The Records of the Grand Historian: Zhoubenji: Zhengyi says, “Buku was located in today’s Qingyang of Gansu Province.” Many scholars believe that Qi(2) was only a figure from compilation, not a real person, while Buku was possibly Zhou’s real ancestor and lived a nomadic lifestyle in Qingyang of Gansu.

From early historical records, we knew that the ancestors of the Zhou Dynasty, the Zhou People, first lived in the west of the Qinghai Lake and east of the Taklamakan Desert. Later, they possibly moved to Qingyang of Gansu. Much later, during about 1250-1150BCE, the time of Gugong Danfu, grandfather of Ji Chang, they moved to the Zhou Plain, the south of the Qishan Mountain and west of the Guanzhong Plain (in the north of the Qinling Mountains), where they turned from nomadic to agricultural lifestyles.

It is believed that scholars of the Zhou Dynasty had fabricated stories of Qi(2) and falsely claimed that Qi(2) was a son of Di Ku. Shanhaijing clearly records that Hou Ji had taught Shu Jun (grandson of Di Jun) to cultivate grains and also mentioned that Di Jun, Shu Jun, King Yao (whose time was later than Shu Jun) and King Shun were all buried in the Yue Shan Mountain. And at that time, the Xi Zhou People were located in the west of the Qinghai Lake, but did not have any connection with offspring of Di Jun. If Qi(2) was a son of Di Ku (Di Jun), his time would be much earlier than King Yao and Shun and Qi(2) would not be able to be nominated by them to be high official of agriculture. The Zhou Dynasty specially fabricated that King Yao nominated Qi(2) to be his “Nong Shi” then King Shun nominated Qi(2) to be his “Hou Ji,” to evoke the association with Hou Ji (Shu Jun’s uncle), whose time was much earlier than King Yao and Shun. The Zhou Dynasty was trying to build a link between their ancestors with Di Jun while fabricating that Huang Di and Yan Di were common ancestors of all ancient groups of Chinese people.

The Zhou People came from a small and obscure tribe originated from the far west of China. It was very hard for Ji Chang to get support from other groups of people to fight with him against the much larger Shang Dynasty. However, Ji Chang and his son Ji Fa (ruling about 1050BCE-1045BCE) were clever politicians; they falsified some stories about the most powerful five ancient tribes and said that Huang Di was the ancestor of all tribes in China; Zhuan Xu, Di Jun, Yan Di and Shao Hao were all his offspring. These stories were recorded in The Five Classic of Regions Within the Seas.

The Zhou Dynasty claimed that Qi(2)’s mother Jiang Yuan came from the Qiang (also called Di Qiang) People, who came from the Hu Ren (also called Di Ren) People, offspring of Yan Di, and lived in the west of the Taklamakan Desert. Jiang Yuan came from a group of Qiang people with surname of Jiang. A common belief holds that Jiang in ancient China was sometimes read as Qiang and so this Jiang should be read as Qiang.

Ji Chang united the Bei Di, Xi Rong and Di Qiang in his wars against the Shang Dynasty. The Bei Di (used to live in the west of Chishui River and east of the Taklamakan Desert) and Xi Rong (used to live in the north of the Tibetan Plateau and south of the Taklamakan Desert) were offspring of Huang Di. Those groups of the Huang Di and Yan Di People were nomadic peoples and strong warriors. They had coveted the middle and lower reaches of the Yellow River for a long time.

After the Zhou Dynasty eliminated the Shang Dynasty, many Di Qiang People, Bei Di People and Xi Rong People moved to the middle and lower reaches of the Yellow River, where they turned from nomadic to agricultural lifestyles. Since the Zhou Dynasty, Huang Di, the ancestor of small groups of people, who used to live in the west of the Qinghai Lake and later lived in the northern areas, became known as the common ancestor of all tribes in China.

Although the Zhou Dynasty lasted longer than any other dynasty in Chinese history, the actual political and military control of China by the dynasty, surnamed Ji, lasted only until 771BCE, a period known as the Western Zhou. The Eastern Zhou was characterized by an accelerating collapse of royal authority, although the king’s ritual importance allowed over five more centuries of rule. The Confucian chronicle of the early years of this process led to its title of the “Spring and Autumn” period. The partition of Jin in the mid-fifth century BCE initiated a second phase, the “Warring States.” In 403BCE, the Zhou court recognized Han, Zhao and Wei as fully independent states; in 344BCE, the first - Duke Hui of Wei - claimed the royal title of king for himself. A series of states rose to prominence before each falling in turn, but Zhou was a minor player in these conflicts.

The last Zhou king is traditionally taken to be Nan, who was killed when the Qin captured the capital Chengzhou in 256BCE. A “King Hui” was declared, but his splinter state was fully removed by 249BCE. The Qin’s unification of China concluded in 221BCE with Qinshihuang’s annexation of Qi.

Shanhaijing Records Neolithic Chinese People Used to Live in the Pamirs Plateau then moved to China.

Five biggest groups of Neolithic Chinese people had lived in the Pamirs Plateau and soon moved to the west of the Qinghai Lake, east of the Taklamakan Desert and north of the Tibetan Plateau.

The Classic of the Mountains: West records that Huang Di lived in Mount Mi in the eastern Pamirs Plateau. The word “yellow” suggests that Huang Di had a clear Mongoloid racial characteristic - yellow skin. It also records that Shao Hao was respected as the “White King” or “White Ancestor-god,” by people in Mount Changliu in the western Pamirs Plateau. The word “white” suggests that Shao Hao had a clear Caucasoid racial characteristic - white skin. The Changliu People regarding Shao Hao as their “White King” or “White Ancestor-god” indicates the Changliu People were offspring of Shao Hao. The Classic of the Great Wilderness: East records Zhuan Xu’s son, Shu Shi lived near Mount Buzhou in the northwest of the Great Wilderness, today’s Tibetan Plateau, suggesting Zhuan Xu also lived near Mount Buzhou in the Pamirs Plateau.

Shanhaijing does not contain any detail of Yan Di living in the Pamirs Plateau, but clearly records Ling Jia, Yan Di’s great-grandson, and Hu Ren, Yan Di’s great-great-grandson lived in the west of the Taklamakan Desert. This could give us a hint that Yan Di used to live near the Pamirs Plateau, later his offspring moved to the west of the Taklamakan Desert. Shanhaijing does not give information about Di Jun living in the Pamirs Plateau, but clearly tells us that Di Jun’s offspring lived in the west of the Qinghai Lake before they moved to other places of China. Drawing inferences about other cases from Shao Hao, Huang Di, Yan Di and Zhuan Xu, we could conclude that Di Jun used lived in the Pamirs Plateau.

In the west of the Taklamakan Desert, there lived:

1. People recorded in The Classic of the Mountains: West -

   The Western Mother Queen lived in Mount Yu; the Xuan Yuan People lived in Xuanyuan Mound; Huang Di lived in Mount Mi and Shao Hao lived in Mount Changliu in the Pamirs Plateau.

2. People recorded in The Classic of the Great Wilderness: West -

   The Western Mother Queen lived in the Pamirs Plateau.

   The Hu Ren (also called Di Ren) People were the 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 to fish and recovered from death.

    

   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.

    

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

1. People recorded in The Classic of the Great Wilderness: West -

   Bei Di. Huang Di was the grandfather of Shi Jun; Shi Jun was the ancestor of Bei Di.

   Tai Zi Chang Qin, who lived in Mount Yao and started making music. Zhuan Xu was the father of Lao Tong; Lao Tong was the father of Zhu Rong; Zhu Rong was the father of Tai Zi Chang Qin. Later, the Zhu Rong People, moved to the southeast sea, highly possible today’s South China Sea near Ha Noi of Vietnam, drove two dragons-shaped boats and their totem was an animal body with a human face, 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 The Classic of the Great Wilderness: West -

   The Xuan Yuan People, who used to live in Xuanyuan Mound in the Pamirs Plateau, moved 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. Zhuan Xu was the father of Lao Tong; Lao Tong was the father of Chong and Li. Li was the father of Ye. The Ye People lived in the westernmost place of the Great Wilderness.

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

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

   The Bei Qi People (Jiang Ziya’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).

    

   In the west of the Qinghai Lake and east of the Chishui River, there lived the Xi 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. The Yan Er People with the surname of Ren ate millet. The Ji Wu Min People with the surname of Ren ate fish.

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

   The Classic of the Great Wilderness: South informs us that Gun’s wife Shi Jing gave birth to Yan Rong; Yan Rong was the father of Guan Tou. The Guan Tou People just began to fish in the sea in the south of the Great Wilderness (today’s Tibetan Plateau), sailing on the sea with sailboats which had sharp heads, like bird’s beaks and sails like bird wings. Clearly the Guan Tou People used to live in the west of the Qinghai Lake, later moving to the south near the sea. The sea was highly possible today’s sea near Dhaka of Bangladesh.

   Before 8,000 years BP, all ancient Chinese tribes were matriarchal clan society, Huang Di, Yan Di, Di Jun, Zhuan Xu and Shao Hao were not leaders of their groups. Thus, here, Huang Di’s group refers to the group which Huang Di or his offspring lived in, and so on.

   From Shanhaijing’s records, we could conclude that Huang Di’s, Yan Di’s, Di Jun’s, Zhuan Xu’s and Shao Hao’s group all had lived in the Pamirs Plateau. After moving out from the Pamirs Plateau, Yan Di’s offspring moved to the west and north of the Taklamakan Desert. Yu Fu’s group (offspring of Zhuan Xu) also moved to that area. Huang Di’s, Zhuan Xu’s, Di Jun’s and Shao Hao’s group all moved to the west of the Qinghai Lake and east of the Taklamakan Desert. In that area, there were also other groups who came from the Pamirs Plateau but were not offspring of Huang Di, Yan Di, Zhuan Xu, Di Jun and Shao Hao, such as the Xuan Yuan People, Xi Zhou People and Bei Qi People. Staying in the west of the Qinghai Lake and east of the Taklamakan Desert for five to six generations, all ancient Chinese groups began to move to other places.

    

   The Movement of the Huang Di People During the Neolithic Age.

   Shanhaijing records two famous wars between the Zhuan Xu, Di Jun and Huang Di People. The first was between the Chi You People (offspring of Zhuan Xu) and the Ying Long People (offspring of Huang Di).

   From Shanhaijing’s records, we know that Zhuan Xu had at least nine wives and many sons, more than Yan Di, Huang Di, Di Jun and Shao Hao. There were many groups of people who came from Zhuan Xu’s group. They could beat others by numbers when they lived in the west of the Qinghai Lake. The Chi You People (offspring of Zhuan Xu) 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 groups, 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 groups, they escaped to the south and settled in the southernmost of Mound Xiong Li Tu Qiu in the northeast of the Tibetan Plateau.

   The second war was between the Ba People and the Shu Jun People (offspring of Di Jun). After the Ying Long People went to the south, the Ba People, who had come to help the Ying Long People, 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. After these wars, ancient groups of Chinese people made an agreement that the Huang Di People would live in the north of the Chishui River, later, they spread to the north of the Yellow River and north of the Yinshan Mountains.

   We can conclude that Huang Di’s group first lived in Mount Mi in the Pamirs Plateau, then moved to the west of the Qinghai Lake and east of the Taklamakan Desert. After wars with Zhuan Xu’s and Di Jun’s groups, they were forced to move to the north of the Chishui River, excepting one group, the Ying Long People, who had killed the Chi You and Kua Fu, gone to the south and settled in the northeastern Tibetan Plateau. From the north of the Chishui River, Huang Di’s groups soon spread to northern areas. Their migration routes were:

1. To the north, to the Kazakhskiy Melkosopochnik and its surrounding areas; then to the further north to the Baraba steppe and the Ishim Grassland, also to the Yablonovyy Khrebet Mountains and the further northern areas.

   Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age.

2. To the Altun Mountains, Qilian Mountains, Helan Mountains and Yinshan Mountains.

   The Huang Di People spread to the north of the middle reach of the Yellow River and north of the 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 of Ningxia represent ancient hunting cultures from different northern nomadic tribes. Most of these tribes were Huang Di’s offspring; however, some nomadic groups from the Di Jun, Zhuan Xu, or other peoples also had the ability to reach this area.

3. First to the north and south of the Tianshan Mountains, then to the Altay Shan Mountains and its surrounding areas, and from there to the northeast, to the Mongolian Plateau, then to the east to the Da Xing’an Ling Mountains, the Northeast Plain and the Changbai Mountains, until they reached the Bohai Sea and Sea of Japan. They also went to the Korean Peninsula, which was named Liu Bo Mountains in Shanhaijing.

   Huang Di’s offspring, who lived in these areas, were nomadic people and did not develop agriculture during the Neolithic Age. However, some Huang Di’s groups, who moved to the east of the Da Xing’an Ling Mountains, turned from nomadic to agricultural lifestyles.

   The Classic of the Great Wilderness: East tells the Yu Hu People and Yu Jing People spread to the northeast and reached the Liu Bo Mountain (today’s Korea Peninsula) and the Eastern Sea (today’s Sea of Japan). The Yu Hu and Yu Jing were offspring of Yu Hao (offspring of Huang Di), who used to live in the west of the Qinghai Lake and might have learned the early farming technologies from the Di Jun People.

   Archaeologists have discovered that Xiaohexi Culture (about 6500BCE), Xinglongwa Culture (6200-5400BCE) and Zhaojiagou Culture (5200-4400BCE) in Aohan Banner of Inner Mongolia Autonomous Region in the southeast of the Da Xing’an Ling Mountains, and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning, had built farming civilizations, mainly cultivated millet and had reared livestock. The Yu Hu and Yu Jing People were origins of direct founders of the Xiaohexi, Xinglongwa, Zhaojiagou and Hongshan cultures. These cultures did not contribute to the development of the Yellow River Valley Cultural System.

    

   Great Changes in the Environment during the Neolithic Age Forced Chinese Neolithic People to Move

   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 and later in other parts of the world and ended between 4500BCE and 2000BCE.

   About 20,000-19,000 years BP, 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, including the Pamirs Plateau and Tibetan Plateau.

    Before 16,000 years BP, the Pamirs Plateau was very cold and unfit for human habitation. Around 16,000-15,000 years BP, as temperature rising, people, who came from the Middle East, began to enter the Pamirs Plateau and soon they 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 started cultivating grains, they were able to settle down and left many archaeological remains to us.

   Many recent Chinese Neolithic archaeological discoveries have included cultivated rice from as early as 14,000 years BP. These include sites 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 9000-6000BCE). Archaeologists have found a lot of remains of human activity 10,000 years ago in China, including Nazhuantou of Xushui in Henan, Yuchanyan of Dao County in Hunan, Diaotonghuan in Jiangxi, Baozitou of Nanning in Guangxi, Ji County of Tianjin and Qinglong County of Guizhou. 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 have found remains of human activity about 11,200-10,000 years BP in Xiadawu of Maqin County, Golog Tibetan Autonomous Prefecture of Qinghai Province in 2013.

    

   Archaeological Discoveries Prove the Accuracy of Shanhaijing’s Records of Dragon Worship.

   The Classic of the Great Wilderness: North records, “In the west of the Northwestern Sea (today’s Qinghai Lake) and north of the Chishui, there was Mount Zhangwei. There was a god with a human face and snake body and was red. It was Fire Dragon.” This suggests that the earliest dragon worship came from the Huang Di People, who lived in the north of the Chishui River.

   The Classic of the Mountains: North records, “From Dan Hu Mountain to Ti Mountain, 25 mountains, and from Guan Qin Mountain to Dun Ti Mountain, 17 mountains, their gods were snake body with human face. From Tai Hang Mountain to Wu Feng Mountain, 46 mountains, their gods were horse body with human face.” The Classic of the Mountains: West records the gods in the western mountains were animal body, such as horse, cattle or sheep body, with human face. The Classic of the Mountains: South records the gods in the southern mountains were bird body with dragon head, or dragon body with bird head; the gods in the southern area of the southern mountains were dragon body with human face. The Classic of the Mountains: East records the gods in the western area of the eastern mountains were human body with dragon head and in the eastern mountains were animal body with human face.

   Shanhaijing’s records suggest that most ancient Chinese people worshiped animals as their totems; the snake and dragon worships originally came from the Huang Di People, who lived in the northern areas. The dragon worship in the southern areas might come from the Ying Long People, Huang Di’s offspring.

   Archaeological discoveries have proved the accuracy of Shanhaijing’s records. The dragon shape stone pile in Xinglongwa Culture and jade dragons in Hongshan Culture suggest the earliest dragon worship in ancient China came from the Huang Di People.

   The Classic of the Mountains: North record the gods of the small islets of the Northern and Eastern Seas (today Sea of Japan) were Yu Hu and Yu Qiang, both had a bird body with human face, wearing two snakes as earrings and treading on two snakes. Yu Hao (Huang Di’s offspring) was the ancestor of the Yu Hu and Yu Jing. This suggests that in the coastal regions and offshore islands of the Bohai Sea and Sea of Japan, the totems of Huang Di’s offspring had been affected by the Shao Hao People’s bird totems, turned from snake totems to bird totems and the snakes became the earrings and conveyances under the feet.

    

   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 during the Neolithic Age, enabling Shanhaijing to identify no more than 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 Zhuan Xu, Di Jun, Huang Di, Yan Di and Shao Hao. They all used to live in the Pamirs Plateau, soon gathered in the area in the west of the Qinghai Lake, then moved to other places of China. The Huang Di People moved to the north and northeast of Asia.

   The Mount Helan Rock Paintings represent ancient hunting cultures from different northern nomadic tribes, mainly from the Huang Di People, but the Di Jun People and other nomadic groups also had the ability to reach there.

   Xiaohexi Culture (about 6500BCE), Xinglongwa Culture (6200-5400BCE), Zhaojiagou Culture (5200-4400BCE) in Aohan Banner of Inner Mongolia Autonomous Region and Hongshan Culture (4000-3000BCE), which have been found in an area stretching from Inner Mongolia to Liaoning, were farming civilizations, built by some groups of the Huang Di People, who turned from nomadic to farming lifestyle.

   The Zhou Dynasty came from a small tribe in the far northwest of China. In order to unite all groups of ancient people to fight with them against the Shang Dynasty, the Zhou added a new section to Shanhaijing - The Five Classic of Regions within the Seas, which contained new stories of Huang Di and Yan Di, not found in the previous four books of Shanhaijing. The Zhou Dynasty promoted Huang Di and Yan Di to be the common ancestors of all Chinese Neolithic People and claimed Di Jun, Zhuan Xu and Shao Hao to be their descendants.

   Shanhaijing’s records the Huang Di People were the earliest to worship dragons as their totems. The dragon shape stone pile in Xinglongwa Culture (6200-5400BCE) and jade dragons in Hongshan Culture (4000-3000BCE) suggest the earliest dragon worship in ancient China came from the Huang Di People. 

    

   References

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

   More Scholarly Paper Presented and Published by Soleilmavis  https://peacepink.ning.com/profiles/blogs/scholarly-papers-presented-and-published-by-soleilmavis

Soleilmavis Liu, Author of the book: “Twelve Years in the Grave – Mind Control with Electromagnetic Spectrums, the Invisible Modern Concentration Camp”, is helping the public understand voice-to-skull, and remote electromagnetic mind control technologies. Her book provides the sound facts and evidence about the secret abuse and torture with such technologies.

Soleilmavis Liu is also a sponsor and activist of Peacepink: Worldwide Campaign to stop the abuse and torture with Mind Control technologies and Directed Energy Weapons for the past ten years, to bring public awareness and to help victims seek justice.

Readers of her book have come to learn of these technologies and the crimes, which – if not exposed and publicized – in the future humanity would no longer know the meaning of physical inviolability and privacy. 

An interview with Soleilmavis Liu,

http://fromtheauthors.wordpress.com/2013/10/03/twelve-years-in-the-grave/

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