by Lu Paradise • April 11, 2015 •
This is –so far– the best we can do to picture the genealogies & relationships of the earliest Chinese patriarchs like Nüwa, Fuxi, Shen Nong Shi, Huang Di, Yan Di, etc, and their descent from each other all the way to Da Yu. It took quite a while to put together and I hope it can be of use for some people and researchers to understand how tightly interwoven the early Chinese ancestors actually were, and that they were anything but “mythological” but rather legendary and true!
Sure, there were many embellishments inserted into their lives over the millennia, but the persons are real! Even the dragons they rode are historical as you can find out on our other posts! Even Marco Polo reported the Chinese used dragons to pull carts! To see large version, right-click on the pic and then on ‘VIEW IMAGE”! Enjoy!
Nota Bene: The article below is written by Theobald, and contains non-empirical non-scientific Darwinian notions. Wherever he states “mythical” just read “legendary!” Why? because all these people were not fiction nor figments of the imagination of the early Chinese. They are historical, yet the histories and personalities are embellished with supernatural qualities and what not.
“Myth” is in fact the Darwinian prerogative and misnomer they love to use in order to disqualify real ancient history in order to give credence to their fiction and fairy-tale of our ostensible descent from small stupid “Simian” (ape-like) ancestors that originated in Africa, whereas the Middle East is true. We descended from smarter, taller, longer-living people, who were at the top of the gene pool, whereas we are at the bottom.
The reason these earliest personalities were considered “gods”, was because they were glorified and deified by their own descendants who thought that they were immortal as the average age of the Flood survivors and their immediate offspring –patriarchs like the Titans and Olympians– was still around 300-600 years of age. They just “refused to die!”
Thus the descendants often died before their fathers, and because of this they deified them as “gods” ascribing natural phenomena like thunder, fire, rain, earthquakes, etc. to them as their own powers, which was surely a temptation for these personalities not to deny, but rather appropriate for power-seeking reasons and personal gain. Living legends yes! But not in any way mythical fairy tales!
Having said this, we do understand Theobald’s paradigm and usage of false Darwinian stereotypes, because if he didn’t use them, he would not be taken serious by the mainstream historian (qu)academics, and this is what he seeks; Recognition driven by peer pressure for whatever reason he sees just.
Apart from that though, his research is near impeccable — as close as one can get to “perfect” in historical science which is a highly interpretive and subjective “discipline”?– and the best to be had on the internet! Far better than Wicked Pedia which ought to be shunned by any serious researchers, or anybody, for that reason, as it is a political propaganda machine of the powers-that-be, a poisoned tree of good and mostly evil. Enjoy, eschewing the “myths!” [Also “BCE” is a Darwinian snub of BC, Before “Christ” turned “Common”, of all things!]
Chinese History – The Three Augusts and Five Emperors 三皇五帝 by Theobald
The so-called “Three Augusts” and “Five Emperors” (sanhuang wudi 三皇五帝) are mythological persons of prehistoric China. The mythical “Five Emperors” or “Five Sovereigns” (wudi 五帝) were often seen as worldly, yet historically not tangible, rulers, while the Three Augusts ever had a more divine nature. The term wudi came up during the Warring States period 戰國 (5th cent.-221 BCE), while the term “Three Augusts” was created in the 3rd centry BCE. This trinity was chronologially antedated to the Five Emperors during the Han period 漢 (206 BCE-220 CE).
The original meaning of huang 皇 is “great, impressive” and was used to denote a higher being (or a god) from the late Warring States period on, when the term di 帝, that originally denoted an “ancestor deity”, was already used for an earthly ruler (an emperor) during the Warring States period. In southern China, tradition as reflected in the poetry collection Chuci 楚辭 knew three sacred emperors (sanhuang 三皇), namely the Celestial Emperor (Tianhuang 天皇), the Terrestrial Emperor (Dihuang 地皇), and the Grand Emperor (Taihuang 泰皇) or Human Emperor (Renhuang 人皇), but also three worldly emperors, namely that of the west (Xihuang 西皇), that of the east (Donghuang 東皇) and the Superior Emperor (Shanghuang 上皇). The terms huang and di also appear in the books Zhouli 周禮, Lüshi chunqiu 呂氏春秋, Zhuangzi 莊子 and Guanzi 管子, for both ruling persons and for deities.
There are five different versions of who were the Three Augusts:
- Sui Ren 燧人, Fu Xi 伏羲 (also called Pao Xi 庖犧), Shen Nong 神農 (according to Shangshu dazhuan 尚書大傳). Sui Ren also stands in the mid-positon (Li hanwenjia 禮含文嘉, Chunqiu mingli xu 春秋命歷序).
- Fu Xi 伏羲, Nü Wa 女媧, Shen Nong 神農 (Chunqiu yundou shu 春秋運斗樞)
- Fu Xi 伏羲, Zhu Rong 祝融, Shen Nong 神農 (Li haoshiji 禮號謚記). Zhu Rong also stands at the end (Xiaojing gouming jue 孝經鈎命決).
- Fu Xi 伏羲, Shen Nong 神農, Sui Ren 燧人 (Baihutong 白虎通)
- Fu Xi 伏羲, Shen Nong 神農, Huang Di 黃帝 (the Yellow Emperor). This constellation came into being during the Han period, when Shao Hao 少昊, tribal name Jintian 金天氏, was added to the Five Emperors, so that there were six. The Yellow Emperor was thereupon elevated to one of the “Augusts” (Li jimingzheng 禮稽命徵 and Huangfu Mi’s 皇甫謐 Diwang shiji 帝王世紀).
All versions include the two deities Fu Xi and Shen Nong. Because the preface (xu 序) of the Confucian Classic Shangshu 尚書 favoured the last version, with the Yellow Emperor as one of the Three Augusts, this constellation also became the commonly accepted, while the trinities mentioned in the various apocryphal classics mentioned in the above listing became obsolete.
Other apocryphal classics like the Chunqiu mingli xu 春秋命曆序, Chunqiu wei 春秋緯, Sanwu liji 三五曆記 and the Shixuepian 始學篇 do not provide names but only mention the Tianhuang, Dihuang and Renhuang. The Chunqiu wei speaks of nine Renhuang brothers that divided the earth under themselves.
The book Shiyiji 拾遺記 narrates the story of a gargantuan tree that one broke apart in a thunderstorm. East of the tree was a stone cave, on the wall of which one could see the picture of the Three Augusts, the Celestial August (Tianhuang, also called Tiandi 天帝 “Celestial Emperor” or Shangdi 上帝 “Superior Emperor”, eventually identical to Fu Xi) with 13 (or 12) heads, the Terrestrial August (Dihuang) with 11 (or 9) heads, and the the Human August (Renhuang) with 9 heads, yet all of them had the body of a snake.
The heads represented brothers that lived and reigned for more than ten thousand years. Each of the Celestial and Terrestrial brothers reigned for 18,000 years. Of the Terrestrial brothers it is known that their faces had a female appearance and that they were born in Mt. Longmen 龍門山.
The Human brothers rode on winged cloud chariots and divided the earth into nine provinces (jiuzhou 九州), each one of them reigning over one part. They were born in Mt. Xingma 刑馬山 and ruled for 45,600 years.
According to legend, the beginning of the Three Augusts age was in a year with the cyclical sign yin 寅 (a shetige 攝提格 year, when Jupiter culminates in Gemini). Instead of the Human August, the history Shiji 史記 speaks of the Supreme August (Taihuang) who was also in a higher position than the two others.
Commentators are not sure if the character 泰 (or 太) “superior” can simply be replaced with the character 人 “man” for it might be that this constellation of the Three Augusts preferred the role of a principal deity surpassing even cosmic phenoma like Heaven and Earth and so represented the Daoist supreme unity (taiyi 太一).
In some Daoist scriptures, there are three sets of trinities, namely the First Augusts (chu sanhuang 初三皇) with a human nature, the Central Augusts (zhong sanhuang 中三皇), dragons with human faces (among them Sui Ren and Chao 巢氏), and the Last Augusts (hou sanhuang 後三皇), half man, half dragon (among them Fu Xi, Nü Wa and Shen Nong).
These fabulous creatures are to be found in many illustration of brick stones from the Han period. The Three Augusts were creator deities that participated in the creation of the world, either by constructing it (like Fu Xi), saving it from disaster (like Nü Wa), inventing agriculture and medicine (like Shen Nong) or taming the floods (like Gong Gong 共工), who is sometimes also counted among the Three Augusts.
The combination of a trinity and five persons was also common in historiography of the Warring States period, where the Three Kings and the Five Hegemons (san wang wu ba 三王五霸) are often mentioned. The three kings were Yu the Great 大禹 of the Xia dynasty 夏 (17th-15th cent. BCE), Tang the Perfect 成湯 of the Shang dynasty 商 (17th-11th cent. BCE), and King Wen 周文王 or King Wu 周武王 of the Zhou dynasty 周 (11th cent.-221 BCE).
Similary, the three/five combination was drawn up during the same time for the mythical rulers of high antiquity. The philosopher Xunzi 荀子 is the first who mentioned five emperors, but he also names the Four Emperors (sidi 四帝) Yao 堯, Shun 舜, Yu the Great and Tang the Perfect. The military strategist Sunzi 孫子 says that the Yellow Emperor defeated the sidi (four emperors), yet in this place, the character di 帝 might be an error for jun 軍 “army”.
Neither the Guanzi nor the Zhuangzi list the names of the Five Emperors they mention. In fact, there were already a lot of mythological rulers or tribesleader or demi-gods mentioned in various written sources of the Zhou period. The most important of them were the following:
- persons from the West: the Yellow Emperor, Yan Di 炎帝 (also called Chi Di 赤地 “Red Emperor”), Bo Yi 伯夷, Gong Gong 共工, Gun 鯀, Yu 大禹, the Four Sacred Mountains (siyue 四岳), Ji 后稷 (or Qi 棄/弃), Gao Yu 高圉, Tai Wang 太王, Xuan Ao 玄囂, Jiao Ji 蟜極, Chang Yi 昌意 and Qing Yang 青陽
- persons from the East: Tai Hao 太昊 (or 太皞 or 太皓), Shao Hao 少昊 (or 少皞, also Zhi 摯), Zhuan Xu 顓頊, Gao Yang 高陽, Gao Xin 高辛, Yao 堯, Yi 羿, Zhuo 浞, Jiao 澆, Jun 俊 (bettern known as Shun 舜, also called Ku 嚳 or Kui 夔), Xie 契, Ming 冥 and Shang Jia Wei 上甲微
- others: Di Hong 帝鴻, Jinyun 縉雲, Jintian 金天, Lieshan 烈山, Tao Tang 陶唐, Bo Yi 伯翳, Feizi 非子, Zhu Rong (or Zhong Li 重黎)
The Zhuangzi mentions the names of more than a dozen of demigods, the military treatise Liutao 六韜 fifteen, and the history Yizhoushu 逸周書 even 26. This multitude of various local heroes, tribal ancestors and sovereigns were reduced to five, when the cosmologic philosophy of the correlating Five Processes (wuxing 五行) became prevalent in China, which made it necessary to adapt the number of ancient rulers to the number five.
The following constellations are to be found in ancient literature:
- Huang Di 黃帝, Zhuan Xu 顓頊, Di Ku 帝嚳, Yao 堯 and Shun 舜 (according to Da Dai Liji 大戴禮記, the Shiben 世本 genealogies, Lüshi chunqiu and Shiji 史記)
- Mi Hu 宓戱 (or Mi Xi 宓戲, i.e. Fu Xi 伏羲), Shen Nong 神農, Huang Di 黃帝, Yao 堯 and Shun 舜 (Zhanguoce 戰國策, Yijing 易經, Zhuangzi, Huainanzi 淮南子, Santongli 三統曆)
- Tai Hao 太昊, Yan Di 炎帝, Huang Di 黃帝, Shao Hao 少昊, Zhuan Xu 顓頊 (Lüshi chunqiu, Liji 禮記, Qianfulun 潛夫論)
- (Huang Di 黃帝,) Shao Hao 少昊, Zhuan Xu 顓頊, Di Ku 帝嚳, Yao 堯 and Shun 舜 (Shijing 世經, Diwang shiji 帝王世紀， following the Liji chapter Yueling 月令 and the Shiji). These are six persons. Huang Di was seen as one of the Three Augusts and so made place for Shao Hao, a reorganisation of the pantheon made during the Later Han period under the influence of apocryphal speculations.
- Huang Di 黃帝, Shao Hao 少昊, Zhuan Xu 顓頊, Ku 嚳 and Yao 堯 (the youngest listing, allegedly from the Liang period 梁, 502-557, preserved in the Zizhi tongjian waiji 資治通鑒外紀)
Although virtually all persons of this listing are historically seen ancestral deities in patriarchal genealogies or mythical tribe-leaders, the term wudi was during the late Warring States and the Han periods also used for impersonal deities residing in Heaven, like in the Chuci poems, the Shanhaijing 山海經, the Yanzi chunqiu 晏子春秋 or the chapter Fenshan shu 封禪書 of the Shiji. With the rise of the Five Processes thought, the Five Emperors represented a coulour each, so that the Five Emperors are identified as:
- the White Emperor (Bai Di 白帝), called Shao Hao 少昊 or Zhu Xuan 朱宣, ruling the west
- the Bluegreen Emperor (Qing Di 青帝 or Cang Di 蒼帝), called Tai Hao 太昊 or Fu Xi 伏羲, ruling the east
- the Yellow Emperor (Huang Di 黃帝), ruling the centre
- the Red Emperor (Chi Di 赤帝), called Yan Di 炎帝, Zhu Rong 祝融 or Shen Nong 神農, ruling the south
- the Black Emperor (Hei Di 黑帝 or Xuan Di 玄帝), called Zhuan Xu 顓頊, ruling the north
The apocryphal classic Chunqiu wei 春秋緯 even lists the somewhat strange names of the five colour-gods, namely (in the same sequence) Baizhaoju 白招拒, Lingweiyang 靈威仰, Hanshuniu 含樞紐, Chibiaonu 赤熛怒, Zhiguangji 汁光紀.
The following list gives an overview of those of the “mythical” emperors that were interpreted as historical persons and to whom Chinese historiographers of the early 20th century attributed hypothetical reign dates.
Liu Qiyu 劉起釪 (1992). “Sanhuang wudi 三皇五帝”, in: Zhongguo da baike quanshu 中國大百科全書, Zhongguo lishi 中國歷史, vol. 2, pp. 874-875. Beijing/Shanghai: Zhongguo da baike quanshu chubanshe.
Zhongguo da cidian bianzuan chu 中國大辭典編纂處(ed., 1936). Guoyu cidian 國語辭典, vol. 4. Beiping [Beijing]: Shangwu yinshuguan. [Rev. ed. Chongqing 1947]. [For the traditional reign dates. These can also be found in otherChinese and Western dictionaries of an older date.] February 5, 2012 © · Ulrich Theobald