The Worship of God in China and Pre-History China (3896 BC-present)
Our family genealogy books records and tells the whole history of who we are and coupled with other history and religious texts tells the whole history and the true story of our life and religious practices, and as it was influenced by a pagan and Hamite nation. We are paternal Hebrews, who were sinocized and conscripted into Nimrod’s bands in Shinar (Mesopotamia) in 2245-2000 BC. Our form of worship prior to that was the direct worship of God. And Confucian doctrines originated from my family’s origin, worship, and way of life. http://www.geocities.com/zhouclan/chia_pu.html
The Chou Dynasty
By the dynasty of Chou was consummated all that was great and good in China. Preceding dynasties initiated the rudimentary forms of civilization; but laws, customs, ceremonial, ethics, and the first definite forms of the written character all trace their real beginnings to the Chou. The story of its rise and progress is, therefore, of more than ordinary interest. This story as related by the historians of the later period of the dynasty is, in its entirety, incredible. Certain facts recorded are, however, not only incredible, but yield a probable account of the earliest beginnings of the civilization which has guided China to the present. An examination of the historical dawn of the Chou presents us, moreover, with valuable information as to the probable origin of the Chinese people.
The Chou historians assert that their people were the descendants of Houchi, founder of agriculture and minister of Yao, and connects him with Liu, who lived under the last king of the Hsia dynasty. By this king noted for his cruelty and vice, he suffered such persecution for some unknown reason that he fled from China going westward across the Yellow River to seek refuge among the nomadic inhabitants of Shensi. There, in 1796 BC, he took up his abode at the foot at Mount Pin, where he commenced agricultural operations. These he conducted with such intelligence and industry laboring day after day, early and late, that he produced abundance of grain. With a wise liberality he secured the goodwill of his roving neighbors. His prosperity was so great that many of the natives abandoned their nomadic life and betook themselves to farming. They acquired herds of cattle and stores of grain had enough for themselves and to spare for the wayfarer. His bounty was so freely given that his reputation spread widely and men resorted to him from all quarters. His operations extended to the rivers Chi and Chu affluents of the Wei, whose products he annexed. The people confided in his protection, relied on his faithfulness and sincerity, and praised his generosity. So many followed his example that be became head of a considerable community. Thus, did he lay the foundation of the Chou kingdom.
After the lapse at four and a half unrecorded centuries, Tan Fu is said to have been head of Mount Pin settlement. His name appears in 1327 BC as descendant and successor of Liu. He was troubled by the nomadic barbarians who surrounded him on all sides. Mencius states that he lived among the Ti barbarians, who desired to “swallow him up.” He offered them skins and cloth, which did not satisfy them. He presented horses and dogs, but they were not appeased. Pearls and jade did not purchase peace. Then he summoned the elderly men of his settlement and said that what the Ti wanted was the cultivated land. There was a proverb to the effect that men should not injure others for the sake of those things intended for the use of man. There was no ruler in the land, therefore he suggested that he should leave that place and search out another situation for a new settlement. He then abandoned Pin and went south to Mount Ki, a distance of about eighty miles. The men of the Pin “kingdom,” saying that he was a good man, followed him to the number of two thousand like riders going to a fair.
In his new kingdom, he speedily acquired so excellent a reputation that the people from neighboring kingdoms adhered to him. To the new settlement he gave the name Chou, signifying plenty. He was apparently satisfied with the change. The lessons of the past were not lost upon him.
He introduced changes. He erected a fort built houses, with rooms in which to live. The wall was surrounded by a moat. Within a year the houses inside that wall were completed and in another year the fort became a “capital.” He instituted five officials, one to oversee his followers, another to superintend the horses, a third to take charge of vacant ground, a fourth of cultivated lands, and the fifth to superintend criminal affairs. His people praised him and his reputation was widely extended.
The diligence, wisdom, justice, and benevolence exhibited by Tan Fu congregated and welded together a large community and laid the foundations for the Chinese nation to come.
It was in King Wen, however, according to legend, that all the good qualities of the founders of Chou were combined to make a character of such elevation . . . that he, to this day, is regarded as the real founder of the Chou Dynasty. It is said that he devoted himself entirely to the welfare of the State. He formulated laws; he instituted tithing of the produce of the land as income for the government; he made office hereditary. To meet the necessities of aged men and widows, the solitary who were without means of support and young orphans, all of whom were the most helpless of the community. He enacted ordinances of benevolence. He commanded his followers to bury carefully the bones of dead men found in the wilds. The report of the incident spread over the whole empire, producing a most favorable impression, for if he so cared for the bones of the dead how much more would he consider the needs of the living. He was polite to men of the lowest ranks, if they were known to be men of good character. During daytime, he ate sparingly that he might be able to attend at all times to any business.
The last king of the previous dynasty, in his first year, became notorious for extravagance and excessive drinking. He was reportedly guilty of the wildest excesses and the most brutal of murders. He had discarded every good and noble quality. Over the reports of such unnatural cruelty, King Wen sighed in secret. His sentiments were known to his neighboring chief, the Lord of Tsung, who accused him, to Chow Sin, of harboring rebellious designs. He was seized and imprisoned for two years.
His ministers were grieving over his imprisonment. One of them adopted a method accordant with the character of Chow Sin. From a tribe of the Yung, he procured a young woman of uncommon beauty, piebald horses, a quartet of sets of chariot horses of a rare variety, each set consisting of four. These, with various other curiosities, he presented to Chow Sin to purchase the liberty of his lord. The King received the gifts joyfully and set the prisoner free. The Count, in his gratitude, offered to the King the lands west of the river Lo (which was the first part of Shensi annexed to China). The King was so pleased that he granted to the Count a bow, arrows, a headman’s and a battle axe (emblems implying the right of making war). He also granted the prayer of the Count for the abolition of branding. The Count’s political creed is said to have involved the “criminality of rebellion” of what wickedness so ever the King may have been guilty. This creed was not modified by his imprisonment. He, though, restored to the King some “kingdoms” which had revolted.
In the year after his liberation, two Chiefs who could not agree as to their boundaries appealed to the Count.
When they crossed the frontier of Chou, they noticed the farmers yielding to each other on points affecting their property. Travellers going in opposite directions obligingly yielded the right of way. Entering the city, they saw men and women walking, each in their own street, without jostling or pushing. Inside the Court, lower officials made way for the higher and the higher for ministers. The Chiefs were charmed with the order prevailing everywhere and confessed themselves unworthy to enter the palace of such a noble man. They agreed to yield to each other and made the land, which had been subject of dispute, neutral ground. They finished business by acknowledging the Count as their feudal superior. The story was widely repeated and forty “kingdoms” followed their example and submitted to the Count of the west King Wen. He had established a reputation for wise and just rule.
Lastly, with respect to the prevailing social order and religion, it was the duty of the King to perform religious ceremony and to conduct prayer on behalf of the nation.
The original religion of China was or should have been the direct worship of Heaven (or God), rather than any other manifestation. Chinese were originally not Buddhist, Taoist, Nestorian, Manichean, Hindu, or Muslim.
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* The last king of Yin was Chow Sin (Shang Dynasty).
Excerpts taken from “The Origin of the Chinese People” by John Ross, D.D. and published by OLIPHANTS of London, Eng. 1916. Additional comments by author, HIM Yao Sui, Emperor of the nation of China.
Professor John Ross got the above information from my family in China, during the turn of the century. Prior to his death, I wrote to him for permission to use his published materials in my family genealogy book, which was sent out to family members in America at no cost to them. The information originally came from my family and from nowhere else. Professor Ross was so kind as to accept and publish our family’s story and version of our history in his book.
All rights protected, 1996, amended text of February 15, 1999. Lester D.K. Chow, P.O. Box 4604, Honolulu, Hawaii 96812 for any inquiries.
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