Chapter 1: The Birthplace of Ancient Korea (古朝鮮)

Session 1: Study of Northeast Asian History

 

Mission to Find Historical Facts

It is a long journey for historians to discover the neglected mythical name and the place of events taken place. The first objective is to get the whole picture without missing any evidences. The investigator should expand panoramic view to scan the overall picture, approach the target, and draw multidimensional moving picture for analysis. In conceptual sense, it ought to include the domain of philosophy, lexicology, and epistemology of history.

Fact-finding mission has two prongs: The most common and easy way is the visible matters. The other is nonvisible concept. Ancient history is nonvisible, but visible facts are embedded in it. Facts of the matter can be described with three dimensions. Since the living matters had been moving around an unknown sphere, historical events could be defined as a matter of unknown XX dimension.

There are millions of questions spread out as wide as oceans can be. Yet answers to the questions could be categorized into four groups; namely, right or wrong, good or bad, beautiful or ugly, and unable to delineate or toss-up, which is the beginning of statistics. By going back to the questions of each answers, it came down to the classic four branches of the study categorized by the Greek scholars.

Scholars in the NEA advised the leader to provide good management. That is The Art of War (兵法) and Changes (易) in the Far East. History includes all those elements, all branches of science and management.

The word history is being used as a noun, such as “history of xx,” all the subjective matters. Therefore, it is reasonable to claim that history is the mother of all sciences and liberal arts.

 

How to Define History

History is the study of past story described by others lived in a given time and place. Translation is the most important factor. There are three major subsets of historians, so as in the field of medicine. Someone who attempt to find out facts could be equivalent to the research-oriented physician. History teachers to the clinicians, and official government-appointed historian to the physician emphasizing epidemiology and management.

Every subsets of historian ought to write a report, namely historiography. Their reports, though unbiased or nonpartisan open-minded, do have their ethical value and social norm embedded at the given time and place. Their reports to the official had been through many steps of adjustment and torture. Hence, the official history didn’t include every events. Vast majority of events are remained as silent majority (SMa), same as undiscovered region.

 

Historian: Qualification, Responsivity, and Accountability

Since history is being defined as a mother of all science and liberal arts, anyone who have been educated and mature enough can be a history teacher as can be the leader of society. As voting rights has been evolved from Roman senate to modern democratic society, historians evolved from the highly educated scholars, namely the doctor of Four Books and Five Classics to the doctor of history provided by the highest institution for education. The highly educated people in modern society ought to consider their wordings in daily life for the prosperity of society. They also shared responsibilities and did the best to avoid disinformation and honored their oath as Hippocratic Oath or their own health-related issues.

(***This paper amends onto the “Birthplace of Old Joseon,” which was explored first time in the “Ancient History of Northeast Asia Redefined. 東北亞 古代史 新論, published August 2018. Synopsis was presented at the Yonsei University, Seoul Korea, August 2019.)

 

How to Study History Written with Ideographs

The study subject of a historian is the written records compiled by someone before with many characters. The NE Asian scriptures were compiled with ideographs originated from the local language in the YRVC. Translation of those ideographs are the most important factor in the NE Asian history. World sinologist accepted only the one-sided opinion on this vital part. The people who lived in the original Nine Provinces could have spoken different languages. Finding mission in the history of NEA should be considered as a new branch of Forensic science.

Historical fact-finding mission ought to include nonvisible one by extending a conceptual net as wide as it can be. Thereafter, narrow down the conceptual spare step-by-step to define any specific place and time. Once historians have got them all in the net, they should sort out by many groups for further analysis.

Historical events are sequence of events in a given sphere of time and place. The fact-finding study method has to follow the timeline to recall the sequence of events that took place in the past. It is the way of Go game (圍碁, 囲碁, 바둑 in Korean) and Chess player does. Location, timing, and sequence of movements are the key to win the game. The proposed new study method is not “1+1=2” type of simple math, but far advanced—one based on a series of syllogism. Defining the time and place is the first step to solve the event in question. In conceptual sense, the subject in question should be in the tridimensional space and keep changing as time goes by. Timing and sequence of movement is the most difficult matter in strategy. The basic element of science is measurement; such as critical mass in physics, virulence or toxicity in biology could be measured under certain thresholds. However, the threshold in liberal art and social science keep changing in time and place. It is equivalent to the fact that  someone is moving the goal post in the middle of the game.

 

Reasoning Is the Essential Element in the Search and Research

The research report dealt with historical matter will be judged by others. Other historians will make a judgment and come up with theoretically four types of answers. Historiographers hope the critique would come out with the word a good.

As the human being is the study subject in the medical field, written language is the toy for the historian to play with. The oral history carried on from the old generation to the next in the region of YRVC in China needs to be explored. The ancient Nine Provinces is the birthplace of the Old Joseon. The size of the Nine Provinces should be defined. Though some linguist claimed that Tungusic language–speaking people used to live in North China Plain and Mongolia, no clear evidences were presented yet. By looking over Chinese dictionaries, lots of ancient logograms have been pronounced as the way of the current Korean language. One example is the family name Wie (魏, 衛, 危), as in the lady golf player Michelle Wie. Phonetic of Wie has been described with many other logograms such as  吳, 倭, 微, and so on. It is the same family name of the demised King Ugeo (右渠) of Joseon in 108 BC. Those phonetic loan characters (PLCs) of Korean language meaning “high, on top of, above, above of” are in ancient Chinese scriptures. Though tone and rhythm couldn’t be confirmed, it is reasonable to speculate that some of the ancient scriptures could be compiled under the Korean syntax. Yes, indeed. This phenomenon is explored well in the books published in Korean and English in the past.^[1] Lexicology of the YRVC needs to be explored to get the ancient Korean history. The Book of Changes (易), which is the origin of science in NEA and contain a good number of Korean words. Number of poems in classic poetry (詩經) do have ancient Korean history.^[2]

 

The Yi Jing (易經) has been interpreted as Classic of Changes or Book of Changes. It is the oldest of academics, possessing history of the NEA, and being amended by influential scholars. There are three versions: Lian Shan-Yi (連山易) refers the era of Xia, Gui Zang-yi (歸藏易) the era of Shang, Jiaoshi Yilin (焦氏易林), and Zhou-yi (周易) refers to the era of Zhou, which was compiled by Duke Dan of Zhou (周公旦). According to the Wei section (魏書) in the Book of Three Kingdoms, the Jiaoshi Yilin (焦氏易林) has Goguryeo words (高麗言) scattered and are composed of Korean syntax in a few lyrics. The epic flood-control related events such as 鯀, 塗山, 危 are in the Lian Shan-Yi.^[3] Lian Shan means a series of mountain peaks. It is apparent that the current Taehaeng Mountains (太行山脈) is the birthplace of Lian Shan-Yi. The grand historian went up to the Shanxi Province, met the elders, and heard about the sentence of word that Gija left. That is the Korean syntax. As explained the Changes (易大傳), he left the phrase 嘗竊觀陰陽之術.   He used ideogram 竊 as a noun meaning “secretly, steal; thief” and used many times, such as 竊與楚盟, meaning Qiè and Chǔ made an alliance.^[4] It is fair to say that the name Fen Shui (汾水) came from the word feng shui (風水), which was the ancient scientific understanding commonly known as wǔ zhǒng liúxíng zhī qì (五種流行之氣) or “the five types of chi dominating at different times (風水地理 陰陽五行說).” Feng shui theory originated from the people of Joseon in the Taehaeng Mountains.

Many of ancient scriptures had been tempered. The original dictionary being used in modern Korea is the Ok-Pyeon (玉篇. short from of金匱玉版圖籍), literally “Piece of Jade engravings.” It was a collection of ancient Tungusic language that is the language of the Hae (解, 奚, 楷書, 何語, 何言) people by Chinese.^[5] Hence, Ok-Pyeon (玉篇) was recorded as 海篇 or 篇海 meaning the dictionary of Hae Language . The royal family of Baekjae (百濟) used the same language of the Xia people (夏言) as late as the seventh century.^[6]

 

Fallacy of Liùshū (六書)

The logograms Liùshū (六書) have been translated as the standard classification for Chinese characters to six groups. It is a misnomer by misinterpretation. The logogram 六 (liù) is another PLC of 陸 (lù liù), which is an abbreviation of 大陸, meaning “the continent,” as written in the Shiji by the grand historian.^[7] The evidence is in the Book of Khitan (契丹國志), who spoke Tungusic language.^[8] They described the Dice as “Double Six” (雙六) and the father as a-bo-ji (阿保機), which is the same as northeastern Korean dialect meaning “father.” Their ancestors came from the YRVC, where the Tungusic language was spoken.

Another one is in the phrase 陸, 逵”」，朱子從之，謂合韻，非也.^[9]

 

By looking over the introduction of Shuo Wen Jie Zi, eight different shapes or styles (書有八體) were noticed. The official and clerical style (六曰署書, 八曰隸書) were included among those eight styles.^[10] Yet, they put those two together as one and concealed the fact that locals used a different language. Interpreting Liùshū as the six principles of making Chinese logogram is fallacy.

The true meaning of Liùshū (六書) is the way of writing text (文章, 書契) by the people living in the northern Shanxi Province. The place was named as Slave State and simplified as Ye (隸) and interpreted as clerical. There are only three ways of making logograms.^[11] The other three are the way of making a compound ideograph and a phrase.  Koreans call the writing as geul (글), meaning “scratch,” which is equivalent to the ideographs 書; 글 서 and契; 맺을 계, making a knot.매듭, as in the 契約書, which is a contract. It has a meaning equivalent to the western version of “engraved or carved on the stone.”

 

YRVC and Size of the Original Nine Provinces

Chinese scholars had been exaggerating a lot to please the emperor in every sense. The size of the Nine Provinces (九州) is one example. But the geographic terrain said it all. The location of the Nine Provinces is confirmed in between Shanxi and Shaanxi Provinces (陝西省), stretching to the west of Xian. It is a sickle shape of arable land along the Fen River and Wei River. Both rivers drain to the Yellow River in the west of Hangu Pass.

According to the Huainanzi, the size of the Nine Provinces were merely 1000 squire-ri, which could be not more than fifty times of the small salty lake known as Xiechi(解池) in the Shanxi Province.^[12] Most likely the Xiechi was the eastern end. The northeastern end was where the fen shui (汾水) drained to the Yellow River and created the freshwater marsh 汾沮洳in the Odes Of Wei. According to Quanzi, it was the territory of the ancient emperor. He stood in the center of the Nine Provinces that is 1,000 squire-ri.

Three respectable classics (太平廣記, 太平御覽) of Song era also have the same measurement about the size of Xiechi pool.^[13] By converting 10-ri as 4 km, the size of the Xiechi was about 5 km long, 3km wide, and 27 km around.

The Shuo Wen Jie Zi has defined the size of the town, city, and capital. The supreme leader’s territory was 1,000 squire-ri.^[14] It is apparent the supreme leader controlled only the original Nine Provinces(赤縣神州) and lived in the middle for practical purpose.   The phrase, that Zou Yan (鄒衍;305 BC -240 BC) used “中國名曰赤縣神州”, is in the Shiji.

 

Defining Point of Time and Place in NEA

It is important to delineate the defining point of time and place to get the clear orientation of direction, especially from the point of oral to written history of ancient NEA. The answer to the defining point is in the etymology of the Four Barbarians (四夷) and Four Music (四夷樂). The concept of point zero emerged as an early stage of the Zhou Dynasty. They set the capital at the middle of the country (中國) for practical purposes. That was the point zero as seen in the Shining.^[15]

Ban Gu (32–AD 92) explained Four Music (四樂) by citing the record from the Book of Changes and Shijing as “Music of West禁, North昧, East離, and South 兜” in the Bai Hu Tong (白虎通德論) compiled under the direction of Emperor Zhang.^[16] Each region had distinctive song and dance for ritual service. Northern and eastern song and dance were aggressive. They used the word Xi-yi (西夷) to King Wen (文王), who is the founding father of Western Zhou and Dong-yi (東夷), to the legendary ruler Shùn (舜), who set the capital in the Po-ban (䈬坂, 鳴條之郊), literally bank by the marsh (漁雷澤)of  Salty Lake, Xiechi, and dethroned by himself to someone in there.^[17] Baek-ik (伯益, 伯夷) was the one who lived in the Po-ban. The logogram Mi (彌) of 彌謹 in the 五帝 本紀 is a noun referring Baek-ik.^[18] He was an old man with floppy skin. He and his followers had been described with compounding ideogram Hu (鬍) and replaced with many PSMs such as 不懌, 無擇, 攜子, 伯夷, and so on. However, Zhuangzi has that Shun wished to resign the throne. They concealed the fact that Shun went to the Xiechi with his family, abdicated by himself to Baek-ik and never came back.^[19] He had been the last one to do so.^[20] Thereafter, power struggle started. That means the Son of Wu (禹) known as  Gae“乾啟, 帝啟” killed the new leader, Baek-ik.  Before Baek-ik(伯益, 伯夷) was killed, he set the citadel Wanggeom (王險城) in the dangerous place (危險), literally the town of King of the kings in the high mountain. It is the Three Highland Mountains (三危), where Dangun landed. It is the Sage King residing mountain (王屋山) in the Taehaeng mountain range.

 

Beginning of the Western Zhou is the starting point of time and place to convert oral history to the current form of ancient scriptures based upon the legend and archaic texts. Western Zhou tempered the oral history of Dangun Joseon from the very beginning. The Shiji has that the grand historian had read every record generated during the era of the legendary rulers. The trusted guys were unfaithful (股肱不良), and written records faded away. King Wen of Zhou was restored.^[21] The Book of Han reiterated the fact that there were scripts (遺文) even before the era of legendary rulers.^[22] The Book of Jin has that the engraving styles hadn’t been changed since the Yellow Emperor to the next three regimes, and Jin used it as well.^[23]

A section of Shang-Shu (尚書 禹貢) delineating the Nine Provinces were compiled during the reign of King Wen, which is known as the golden era of the Zhou Dynasty.^[24] The chapter describes the legendary Yu the Great and the provinces of his time. Most modern scholars believe it was written in the fifth century BCE or later. The framework of Chinese civilization was formulated from the very beginning of Western Zhou Dynasty and left records Shang Shu (尙書) which is known to be remained as Old and New Text.

 

They were alien and came from the east of Hangu Pass to the birthplace of Old Joseon in the original Nine Provinces and utilized the skills and know-how to build the new nation under the slogan of restoration (維新), where Rong Wu (禹) accomplished the mission with the help of others. They ought to have some kind of drawing to control flood and location of the town to live. The original drawing is the Shan Hai Jing and the details about the flood control. The name Joseon (朝鮮) is in the Inside Hae section (海內經) as the starting sentence.^[25] It was in the Nine Provinces (洪範九疇, 九等 Gogh in Japanese) along with Three Highlands. The ideogram 內, meaning Inside, suggests that someone in the East of Yellow river (河東) by the Salty Lake Xiechi made the drawing.

 

Sama Qian left the phrase等之未有賢於鯀者, that means as Nine highlands are not completed yet, no one is better than the father of Wu. Book of Changes have explained the ideograpm等 as diagrams for divination.  Ideogram等 is referring the Shine in the villages, origin of Korean word 등마루, shrine of Ma the Nomad. He meant that every village had a shrine.

 

Chinese Hermeneutics (訓詁學)

Since the ancient scriptures had been compiled under PLCs and PSMCs of the locals who spoken different language, later Han (後漢, 東漢) scholars faced a major dilemma to interpret the texts to fit their ideology.

They used ideographs 訓詁學, which means the study of old word and meanings. It had been limited to only a few Chinese scholars and described with different syntax and many characters, such as 訓告, 訓故, 故訓, 詁訓, 解故, 解詁. Those provide complexity of language, syntax, and way of writing under the Liùshū principle. They said that by changing 故訓 to 詁訓, true meaning of the point has missed.^[26] The Neo-Confucian scholars of Eastern Han debated over a million of characters (論難百餘萬言). Most likely lots of characters were misinterpreted at that time, and the tradition has been carried on to the other scholars.

Interpretation of one logogram is simpler than interpreting a phase. Syntax plays an important role. Sinologists all around the world accept the way Chinese scholars had interpreted certain logogram to fit their ideology without any objection. One example is of the logogram Gyi (暨: 日頗見。从旦旣), as in Gyi Joseon (暨朝鮮). By looking over the text and analyzing the logogram under the Liùshū principle, this logogram was used as an adjective meaning “early morning sunrise.” They removed the tip at the left top of the logogram from the original one (曁: 旣, 旦. 旣：小食也). Yet Chinese scholars interpreted these two as the same one but different style(異體字)and interpreted it as a connecting word and. It is a violation of the rule and out of common sense. Someone changed. It is the major mystery unanswered. The emperor was the absolute ruler. Chinese hermeneutics is rooted in to please the emperors. They made the landmark dictionary Shuowen Jiezi during the era of Later Han.^[27] Language has four major components; namely, sound, tone, rhythm, and syntax. Near the end of the Sixteen Kingdoms period, many northerners moved down to the south. As the Sui Dynasty emerged, they started to revise the old dictionary under the name of tone and rhythm, and made a dictionary under the Tone and Rhythm (韻書) instead of by radical. Lots of new characters and new interpretations had emerged along with ways of pronunciation of the old logograms.

 

Evolution of dictionaries is another big subject. It will be discussed late. In brief, it is originated from the Chinese hermeneutics. The first Chinese-Korean dictionary is the Jade Piece (玉篇) dictionary. Goguryeo also used many ancient scriptures including 字統、字林 dictionaries.^[28] Recently, native Chinese scholars are discussing Chinese hermeneutics. Sinologists around the world ought to get involved in this subject. Ching-i Tu (涂經詒) used the words “Russian doll, labyrinth,” expressing the nature of Chinese hermeneutics as a slippery slope. Once one got into it, there was so much head-spinning no one could get out. They treated someone who overcame this subject as an immortal sage.^[29]

 

Logic Is the Tool Invented to Resolve Disputes

Scholars puzzled how the Chinese had survived without their own religion. Others wandered about the Chinese logic. The “white horse, not horse” (白馬非馬) dialogue is the irony of Chinese logic.

The irony of the “white horse” dialogue is the result of misusing ideographs and sentences written under different syntax. The vast majority of ideographs were made during the early stage of Western Zhou civilization. They used the same phonetics with many different PLCs and similar meanings to many different ideographs. They flip-flopped the original PLCs to many PSMCs in the causality loop.

 

The phonetic of logogram (非: fēi fěi / fei1/ *biəi. 비, 빛 in Korean) is bi-shi-ye (不是也. 부싯돌? flint stone, 불씨?비시야-빛이야 in Korean), which means “beam of light.” It is an ideographic (指事) in origin, derived from the sunray 朝, the opening sound of Joseon, and interpreted with connotation as spirit or gost of Khitan.^[30] They used flint stone to make fire. Someone who made fire with flint stone was called Sui-rin (燧人). The compound ideograph 隧: 𤑾 is the town where his descendants lived.[31] The most joyful annual ceremony in Goguryeo was in the lunar month of October 3 called Sky Opening Day. It was a welcome ceremony for the god Sui (隧神·禭神) in front of a totem pole. All those logograms “非 or 火” as radical have the meaning of fire or beam of light coming down (降) from the sky.^[32]

Pertinent derivatives such as rain (비가 온다) and haircomb (참빗, 머리를 빗어라) are still in use. It was also one of family names of Boyi’s descendants (非子, 伯益之後) and used as an opening sound of viola and name the floating device as boat. There are many family names originated from the phonetics of 非, such as 嬴 of Qin Shi Huang (秦始皇. 嬴政) and jiāng (降,江, 呂姜), that is Gang (강), Bae (배, 裴) in Korean.^[33] Sama Qian concealed Baek-ik (伯益), who drew the map for flood control. He used 益 in the Xia chronicle and 伯翳, 大费, 羿 as the ancestor of the Qin (秦) clan for unknown reasons. Ideographs “大费”, literally large Beam of light, opposite of darkness. It is a PSMC of “太伯” in the Dangun mythology. By changing the name Baek-ik (伯益) to “大费”, Sama Qian made Baek-ik descendants built the Qin dynasty.  Some of them ran away to the Sichuan basin (古蜀國, 益州)and worship Dong-yi tribal leader Chiyou (蚩尤) of the Nine Li tribe (九黎, 句麗) as their ancestor. As they met atrocity, some of them could well be ran down to the Sichuan region or westly direction along the Gansu corridor.

 

The ideographs Baek-ik伯益 have the meaning “the leader of creative men.” He was the leader of Dong-yi Village and invented a lot of useful items. The family name Bae (배, 裴) is originated from the north shore of the Xiechi and ended up in the Korean Peninsula as one of six original family names in the beginning of Silla Dynasty. The ideograph Bae (裴: 非：衣) is a combination of two logograms. It has the meaning of a priest wearing a long garment and praying to the heavenly god, lights. Many Korean family names originated from the Shanxi Province and spread out to both sides of the Sea. Some of them ended up in Japan and Taiwan.

 

There are many words in the ancient scriptures and are still in use in Korea. Ancient phonetics referring to the person next, as Choe (隹) and Im (任) by Korean, are good examples.

Ancient bronze sacrificial gui vessel known as Li gui (利簋) casted by the order of King Wu of western Zhou. They described the enemy boss as Shang Choe, 珷征商隹, “bird with short tail.” That is the most insulting call to the leader who believed the tripod bird. The opposite side is the ideograph rèn (任; 임 in Korean), literally “trust to, rely on,” which was used for the mother of King Wu of Western Zhou. It means “the most respectable pregnant lady.” Koreans still used those words as seen in the slang 거지 왕초 and the patriotic verse 임의 침묵 and 임의 행진곡 to commemorate the Kwangju Uprising. There are evidences that the commonly called oriental motherwort (益母草, 익모초 퇴蓷tuī, literally “plant of Baek-ik-mother”) does have a strong connection with Bae-ik.^[34]

Those are some other examples to support the fact that Ancient Korean had emerged in the Shanxi Provinc.

 

The Birthplace of Ancient Korea (古朝鮮)

 

Shang Shu Tribute of Yu (夏書禹貢)has the phrase “三危既宅”, literally Three Highland already had been changed to the village. It was the place where Dangun had selected to live in the Original Nine Provinces. Shan Hai Jing, Jiaoshi Yilin, and Odes Of Wei(魏風) have many supporting evidences that the Shanxi Province was the Birthplace of Ancient Korea.

 

As they were working hard to control the flood, Rong Wu (戎禹) was too harsh and lost public trust. He transferred the governing authority to his senior adviser, Bo-Yi (伯益 백익), Baek-ik in Korean.^[35] Baek-ik is the founding father of Old Joseon. He drew the first draft of the map with boundaries of mountains and creeks to control the flood. The name Joseon appears in the first sentence of the Shan Hai Jing.^[36] Thereafter, many others had supplemented the Shan Hai Jing. Joseon appears in another section along with Wao, Yan, and Bong-Lae Mountain in the sea. It is known that the Shanhaijing was edited during the era of the Han Dynasty and Western Jin by Guo Pu.^[37] There couldn’t be an ocean at the original Nine Provinces. Yet they named it as the Classic of Mountains and Seas.^[38] The ideogram sea (海, 밝다 해=바다 해. Hae) must be replaced one with similar phonetics, referring either to the Ha (河) River and Hae (解Xie in Chinese) which is a small Salty Lake known as Xiechi. The ideogram “ Hae海; 氵, 每=𣫭=𡴋 itself” is a compound of few logograms.^[39] It refers to the body of water where the leader of a nomadic tribe Mu (母：牧也) lived. He wears the cap and worships the “Hae, sun”, which is connotation of light, opposite of darkness.

The basic component Mu (母) of the ideogram sea (海, Hae) is related to the ideograph 毒, “poison,” which has been used as Dangun.^[40] Pán Gēng (盤庚, Ban-gang in Korean) of Shang was afraid of the big poison. Hence, he moved the capital from Shang (商) to Yin (殷; Eun in Korean) and proclaimed as written in the Shang Shu. It should be interpreted as following:

Don’t you dare afraid “戎毒” Rong the poison, he is far away.

Dangun Wanggeom (壇君王儉) the high priest:

 

Sky Poison (天毒) was living by the NE corner of Xiechi (解池) in the Shanxi Province. Son of Rong Wu supporters killed him.^[41] Koreans believe that their leader came down from the heaven (天) and related to the tripod black crow (三足烏) in the sun.^[42]

They misinterpreted the connotation of the ideograph 降, 내릴 강, 江, 姜, 絳, which refers that Korean ancestors came down from the Hongshan culture (紅山文化) site in the north. They accepted only one meaning that southerners had made.^[43] It means the tribe from the Fenshui (汾水)valley, town of Gang(降), came down to the Xian valley. They were conquered by the late comer Zhou clan. It is the birthplace of folk lyric, Vagabond Buyeo(蜉蝣) in the Odes Of Cao.

The newcomer from the SE of Hangu Pass adapted Restoration (維新), as written in the Shijing and Shang Shu, and implemented it as a harsh policy to punish the locals, who got the nick name虞人, 騶虞 literally person who afraid of. Sama Qian read their record (虞書).

The Japanese adapted the same idea in 1866 to consolidate central authority, making one official language of the country (國語) out of many dialects, and named the policy as the Meiji Restoration about ten years after US Commodore Matthew C. Perry landed in Japan.

Despite those clearly written records, lots of scholars aren’t convinced, but accept the smeared fake story that Zhou initiated Restoration and set the foundation for the Han-Hwa (漢華) culture.

 

The Objective of This Essay Is Two-Fold

First: It is a research paper dealingt with history of NEA. Since I found the birth place and the founding father of Ancient Korea through a painful search for over two decades, I would like to present the new methodology for the peer review and discussion.

Second: An attempt is made to find the historical facts by applying newly designed methodology based on a series of syllogism. Details will be presented for discussion.

 

[1]. Lee Mosol book collection: Ancient History of Northeast Asia Redefined.

[2]. 三國志 鍾會傳:往往有高麗言. 詩經: 祈父,予王之爪牙。胡轉予于恤,靡所止居.

[3].水經注:故《連山易》曰：有崇伯鯀. 太平御覽 禹妃:故《連山易》曰：「禹娶涂山之子.

[4].史記 太史公自序: 易大傳：金匱玉版圖籍. 竊葬. 秦吏卒多竊言曰. 竊與楚盟.

[5]. keyword《玉篇》：中國第一部以楷書為主體的古代字典- 每日頭條. 《玉篇》古文巧字.

康熙字典: 《海篇》比也，輩也。《篇海》等𠋫，待也。《易·繫辭》爻有等，故曰物。

[6].通典 邊防一 百濟: 其都理建居拔城。王號「於羅瑕」，百姓呼為「讹吉支」

[7]. 史記 夏本紀: 至于大邳，北過降水，至于大陸，北播為九河，同為逆河，入于海.

[8]. 契丹國志 頓起興亡之慨；九州島重霧，忍無夷夏之嗟。其契丹國自阿保機初興，即唐季之阿保機也.

[9]. 日知錄: 鴻漸於陸「上九，鴻漸於陸，其羽可用為儀，吉。」安定胡氏改「陸」為「逵」

[10].說文解字: 初有隸書，一曰大篆，四曰蟲書, 六曰署書，八曰隸書. 時有六書：

[11]. Fallacy of Liùshū (六書): Ancient History of Northeast Asia Redefined. 東北亞 古代史 新論. 8, 2018.

[12]. 淮南子: 九州之大，純方千里，九州之外，乃有八殥，亦方千里。自東北方曰大澤.

[13]. 說文解字:解池: 河東鹽池. 袤五十一里，廣七里，周百十六里. 邶：故商邑。

[14]. 說文解字 邑部:自河內朝歌以北是也。从邑北聲. 邑：國也. 邦：國也. 郡：

[15]. 詩經 蕩之什 蕩: 文王曰咨、咨女殷商。女炰烋于中國、歛怨以為德.

[16]. 白虎通德論 禮樂: 《樂元語》曰：「東夷之樂持矛舞，助時生也；南夷之樂持羽舞.

[17].孟子曰「舜生於諸馮，遷於負夏，卒於鳴條，東夷之人也。文王生於岐周，西夷之.

[18].史記:舜居媯汭，內行彌謹。舜曰：「然，爾其庶矣！」舜復事瞽叟愛弟彌謹。

[19]. 莊子: 舜以天下讓其友石戶之農，攜子以入於海，終身不反也. 舜讓於德不懌=伯益

[20]. 莊子 : 昔者堯、舜讓而帝之噲讓而絕；舜讓天下於子州支伯. 舜以天下讓其友北人無擇.

[21].史記 :太史公曰：余每讀虞書，至於君臣相敕，維是几安，而股肱不良，萬事墮壞.

[22]. 論衡:古賢之遺文，豈徒墻壁之畫哉. 墨子閒詁: 五子之歌，墨子述其遺文.

[23]. 晉書:及秦用篆書，焚燒先典，而古文絕矣。漢武時，魯恭王壞孔子宅，得《尚書》

[24]. 晉書: 周武克商自豐徂鎬。至成王時，改作《禹貢》，徐梁入於青雍，冀野析於幽并。

[25].山海經 海內經:有國名曰朝鮮、天毒。鯀竊帝之息壤以堙洪水，不待帝命。鯀復生禹。

[26].後漢書逵數為帝言古文尚書與經傳爾雅詁訓相應. 逵所著經傳義詁及論難百餘萬言.

[27]. 後漢書：逵數為帝言古文尚書與經傳爾雅詁訓相應. 逵所著經傳義詁及論難百餘萬言.

[28]. Jade Piece (玉篇): 史記 太史公自序: 金匱玉版圖籍 : 玉牒書. 拾遺記 序:玉牒蟲章之字.

[29]. Ching-I Tu, ed., “Distinctive Features of Chinese Hermeneutics,”

[30]. 指事。金文作“兆”. 兆: 晁 《註》師古曰：晁，古朝字. 楊子法言: 晁「竊國靈也。」

[31]. 帝王世紀:燧人氏。燧人為燧皇，以火紀官。含文嘉》曰：燧人始鑽木取火，遂天之意.

[32].非：違也。取其相背。凡非之屬皆从非. 《玉篇》不是也. 下也. 隱也. 音沸。本作誹.

[33].非子，伯益之後: 嬴: 伯益之後也. 秦：伯益之後所封國. 裴：衣長皃又姓伯益之後.

[34]. 毛詩正義 : ○蓷，《韓詩》云：「茺蔚也。」《註》茺蔚，又名益母.

[35].史記: 禹之父曰鯀，鯀之父曰帝顓頊. 帝禹東巡狩。以天下授益.呂氏春秋 求人:

[36].山海經 海內經: 東海之內，北海之隅，有國名曰朝鮮、天毒，其人水居，偎人愛人.

[37]. 山海經 海內北經: 朝鮮在列陽東，海北山南。列陽屬燕. 蓋國在鉅燕南，倭北。倭屬燕.

[38].吳越春秋: 遂巡行四瀆。與益、夔共謀，使益疏而記之，故名之曰「山海經」

[39].𡴋：母罪切。每本字隸作𣫭. 每：隸省作𡴋，今書作每《毛氏曰》今俗作𣫭，非. [咸池].

[40].戎：《註》戎毒，大毒也。 尚書 胤征:咸與維新. 詩經 文王:周雖舊邦，其命維新

[41].焦氏易林: 益：去辛就蓼，毒愈酷毒；避穽入坑，憂患日生. 益：去辛就蓼，毒愈苦甚.

[42].論衡 說日:「日中有三足烏，月中有兔、蟾蜍。」 說文解字:巫：祝也。女能事無形.

[43].絳: 晉所都也, 今平陽絳邑縣. 大王亶父居邠,狄人攻之.  絳; 鴻, 洪.  北狄, 白狄, 白翟, 蓋狄