다음은 8/6/2016 날자로 “Journal of Science”에 올린 글이다. 동양 사람, 특히 한국사람들은 꼭 알아야 생각되기에 귀지Epoch Times Korea 대기원시보
에 다시 보냅니다.

우왕의 치수 사업은 전설이 아닌 역사적 사실로 인식 되고 있다. 이시기가 단군조선의 출발과 일치 한다. 필자는 미궁에 싸인 단군조선의 도읍지 평양(平壤)이 중국기록에 나오는 우왕의 수도 평양 (平陽)으로 산서성 동남쪽에 있는 해지(解池) 동북연안에 있었다고 필자는 “古朝鮮 찾기, 책 미래, 2016년 8월 4일 출판”에서 밝혔다. 글자풀이,시경등의 각종 사서를 종합 분석하여 대우(大禹) 가 단군왕검 (壇君王儉)이라 추리 했다. 그가 왕검의 지휘권을 빼앗었다.
세계적 과학 주간지 “Journal of Science”에 발표된 곡학적 자료를 근거로 “중국 상고사를 다시 써야 될것 갇다”는 여운을 남겼다. 이는 사과를 귤감과 비교한 잘못이다. 이러한 잘못은 옛 중국 문헌을 잘못들 풀이 하여 우왕이 홍수(洪水,鴻水, 洪水, 洚/絳水)를 다스려 “옛적 12주를 구주(九州)로 만들었다”는 문구를 중국 전역이라고 풀이한 중국 사람들의 학설을 그대로 인용한 결과다. 필자는 우왕이 다스린 지역, 즉 하 왕조의 발생지는 해지 (解池) 연안과 분수(汾水)연안 일대 였다고 추리하여 “고조선 찾기, In Search of Old Joseon: 책 미래 8/8/2016, Seoul Korea”에 기제했다.
순 (舜)임금이 우왕에게 선양 했다, 부인을 대리고 해(海) 즉 해지 (解池) 연안에 가서 휴자(携,㩗,擕, xié xī xí)를 모시고 돌아오지 않았다; (莊子 讓王: 以舜之德為未至也，於是夫負妻,戴攜子以入於海，終身不反也)는 휴가 고조선의 “단군왕검 ” 이라고 추리 했다. 일설에는 휴자가 자살 했다고 한다.
하왕조의 발생 지역과 연대는 이번에 발표된 역사연대와는 무관 하다; Those two events are mutually exclusive in time and place.

모솔, 이 돈성 드림.
8/14/16 일 아래 internet 신문에 발송Epoch Times Korea 대기원시보

August 19, 2016. Discussion through Face book with Tang

Dear Tang:

August 19, 2016. Discussion through Face book/Yahoo with Tang

Dear Tang:
I would like to discuss this matter.
As we all know, ancient Chinese scriptures had been compiled with lots of PLCs (寫音, 假借) and PSMCs (轉注 ,會意)of Tungusic language spoken by the locals. Later historians misinterpreted (蓋狄語音訛) those characters and compiled another historiographies under the Confucian value for the pleasure of the ruler at the given time.
An example: (夾右碣石入于河) to (夾右碣石入于海)
Under this premises, I explored ancient history and concluded that the Wu the Great is the Dangun (壇君) Wanggeom (王儉) who declared the first nation for the Korean people in 2333 BC as written in the Samguk Yusa (三國遺事) . This Korean historiography was compiled during the Mongol invasion in the 1280s, has that the Dangun Joseon (壇君朝鮮) also known as Old Joseon emerged.
Your objection to my new theory under premise that Japanese Historiographies and ancient Chinese scriptures do not have a word of Dangun nor Wanggeom is wrong. Hence, you made painful statement for the Korean people by saying that Dangun (壇君) Wanggeom (王儉) is a fake. It is known that the Japanese scholars had to compile their historiographies under oral tradition. They also had to use Korean and Chinese records. The buck stops at the Chinese hermeneutic and scriptures.

My comment to the original article “First evidence of legendary China flood may rewrite history,” by implying ancient Chinese scriptures and Samguk Yusa that those two events are mutually exclusive in time and place.
Followings are few pertinent evidences where the buck stopped. It is apparent that several millennia old traditional Chinese interpretation have significant flaw.

Evidences that the Wu followers  killed the Dangun Wanggeom.
Qing era Chinese scriptures have mentioned that the legendary leader of Old Joseon was more the 4000 years older then Shang Wu Ding. According to the Chinese scriptures, Joseon had been near by the Chinese territory. It is testament that Old Joseon is as old as the Chinese civilization.
朝鮮史畧券 一. 乾隆六月恭校上: 名王儉古紀云:禮君與堯並立至商武丁八年為神 壽四千十八然.
山海經: 東海之內，北海之隅，有國名曰朝鮮、天毒，其人水居，偎人愛人.
史記: “神君者，長陵女子，以子死悲哀，故見神於先後宛若.” “神君言曰：「天子無憂病。病少愈，
彊與我會甘泉。」於是病愈，遂起，幸甘泉，病良已。大赦，置壽宮神君。壽宮神君最貴者太一
漢書 王莽傳中: 及漢氏女孫中山承禮君、遵德君、修義君更以為任.”
* Character rán (然, Yeun/연) is a PLC of year (年) pronounced as Yeun by Korean.
Lots of ancient Chinese scriptures called the Dangun (壇君,literally a person in charge of altar) as a “禮君” so as in the Liji Fang Ji (禮記 坊記). But Sima Qian (司馬遷) used different word “神君” as PSMCs of the Dangun(壇君). Both words are the same semantic referring the “priest, shaman” thereby referring to the founding father of Old Joseon. They also camouflaged by changing the meaning the altar (壇) to the sandal wood tree (檀,박달나무) which share same phonetics by Korean. Furthermore, Chinese scholars described the High Pries Dangun (壇君) as a deity of Daoism (仙人) and many other pseudonyms in order to hide his real identity.

Evidences in language that Korean ancestors used to live:
Ancient time, Northern Part of China was the home land of nomad speaking Tungusic language(蓋/奚/ 解/携/何語 ). The were described as ( 蓋狄滅之. 摩, 慕,貃,貉)
As travelling Shanxi Province, Sima Qian met the elders and recorded the story collected from the region. They spoke the same syntax as of the current Korean speaking:
1: Following is the first sentence from the House of Jin (晉世家):
晉唐叔虞者，周武王子而成王弟。初, 武王與叔虞母會時，夢天謂武王曰：「余命女生子，名虞，
余與之唐」及生子，文在其手曰「虞」，故遂因命之曰虞.武王崩，成王立，唐有亂，周公誅滅唐.
The last sentence is reversed order as an expression of unbelievable surprising events by putting the objective at the end. Duke Dan of Zhou (周公) who is one of the most highly regarded leader by the Confucian Chinese killed the Dangun (唐) which is one of PSMCs meaning high priest (唐叔虞, 叔旦, 壇君, 旦, 公, 解汗). Duke Dan of Zhou killed the most highly regarded friend of his father (周武王) and war hero at the Battle of Muye or Mu (牧野戰爭, 戰于坶野c. 1046 BC), and defeated the tyrant of Shang dynasty. King Wu made a treasure cup to his beloved friend. It was unearthed with engraving in it as below: The logogram Yi (彜)refers the Dong0yi leader, Dangun Wonggeom:

珷征商。隹甲子朝。歲鼎（一說為貞字）克昏（一說為聞字）。
夙有商。辛未。王才闌師。易又吏利金。用乍旜公寳尊彜” 銘文的解釋爭議較大，其大意是：
周武王征伐殷商-From Google search.

The Book of Poetry (詩經 小雅 斯干) has a verse about him (叔虞, 公, 解汗) as well.
2: Sima Qian left the word from the legendary Jizi (箕子, Gija/기자 by Korean) in the House of Jin. It is also Korean syntax:
“且吾聞箕子見唐叔之初封，曰『其後必當大矣』，晉庸可滅乎！”
The character “必” means “certainly” and “當” is a PSMC as explained before(壇, ).
Yet, Confucian scholars have been interpreting those two characters “必當” combined as an idiom meaning “must” to camouflage the true meaning of the sentence.
The first sentence of Xiongnu Bibliography (匈奴列傳) is also Korean syntax. They lived in the cradle of Han civilization mostly in the Shanxi Province along the fenshui valley to the eastern part of Xian valley where the salt lake Xie chi(解池) is. The name of salt lake still carries the first settler “xiě jiè xiè /gaai2 gaai3 haai6 /gɛ̌I, (解, hi by Japanese, he/hae by Korean) meaning the sun. Sima Qian named the country of Wu the Great as the Nation built by the son of heavenly god and family name as xie/xie/si which is a phonetic deviation of (解,携, 蓋, 奚, sun). “國號曰夏后，姓姒氏”。

3: Another one is in the Liexian Zhuan (列仙傳 幼伯子) compiled by Liu Xiang (劉向; 79-8 BCE) during turbulent period of Han dynasty. “幼伯子者，周蘇氏客也。冬常著單衣，
盛暑著襦，形貌穢異。後數十年更壯，時人莫知。世世來誡佑，蘇氏子孫得其福力也”.

Since syntax is not classic Chinese but Korean, it is reasonable to accept that good number of Chinese characters are PLCs of ancient Korean language.
Indeed, the adjectives ( Wu;虞, 禹) in front of two political leaders are PLCs of Korean meaning “high, above, on top of” thereby referring the King so does “we,i위, 魏, 衛”, and many other characters with same phonetics. The Dong-yi leader Baek-Ik (伯益, 彜) is the only one who wears two hats. He was the first “Great King, King of the Kings” chosen by the absolute majority. He is the first political leader with traditional role of shaman and the High Priest that is the Dangun Wanggeom.

4: Kangxi dictionary has that the capital Pyongyang (平陽, 坪壤, 平壤) of Shun and Wu was around the salt lake, Xie chi(解池) in the Shanxi Province.
“詩•魏風譜魏者，虞舜夏禹所都之地也” “詩•唐風譜; 叔虞於堯之故墟”
史記 三代世表: 武王封弟叔處於霍，後世晉獻公滅霍公，後世為庶民，往來居平陽。平陽在河東，河東晉地，分為衛國

5: According to the general understanding, Shun abdicated himself to the Wu Great and disappeared forever without his trace. Daoism scripture have that Shun abdicate throne to the leader xié xī xí/ huei (攜子)who lived in the north shore of Xie chi(解池) from which to the end of his life he did not come back.
“道家 莊子:讓王:以舜之德為未至也，於是夫負妻戴，攜子以入於海，終身不反也”
It is clear that Shun abdicated to the Dangun Wanggeom, and never came back. This logogram (攜) is the PSMC of Dangun (壇, , 禮君) which was recorded as ski poison (天毒) in the Shan Hai Jing. The logogram poison (毒) is the typo. Original logogram ought to be xié () which has the same phonetic as of (xié xī xí/해,sun 巂,,,) meaning the heavenly chosen leader. The logogram “毒” of (天毒) is a replaced one under the excuse of their similarity in shape as did “商武丁” to “商式丁”.
xié：《玉篇》《廣韻》《集韻》戸圭切，音攜。姓也。與同。 或作. 說文東海之邑一曰阪險名通作巂姓也說文東海之邑一曰阪險名通作巂姓也.
攜：《唐韻》戸圭切《集韻》懸圭切，音畦。《說文》提也。《六書故》縣持也。《書•立政》左右攜僕。《註》攜持僕御之人。《詩》如取如攜.《疏》物在地上，手舉攜之. 或省作㩦。俗作携㩗擕. 《 左傳•僖七年》秋,盟于甯毌. 招攜以禮。 @.集韻: 蔡中郎集 獨斷: 天子, 夷狄之所稱. @.集韻: 東海之邑一曰阪險名通作巂姓也

Book of Poetry also left a verse about this episode(詩經•北風. 詩經大雅 生民之什 板)

6: There are many other evidences that the area where Wu the Great had worked was limited into the cradle of Han Chinese civilization in the eastern part of Xian valley.
So called Nine Provinces (九州) is an examples of over exaggerated misnomer.
They were called “lí/lei黎” people who fought against Yellow Emperor “九黎之亂. 九黎之君,九黎蚩尤” during the epic battle. They lived in the twelve villages which were consolidated to Nine Village along the fenshui (汾水) valley after Wu successfully diverted the water.
The size of Nine Provinces were merely 1000-ri which is about 250 Km. Most likely the Xiechi(解池) was the eastern end. The North eastern end was where the fenshui (汾水) drained to the Yellow River and creates the marsh.
淮南子 墬形訓: 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，曰無通；東方曰大渚，曰少海 (解池?)
Nine Provinces came through the series of PSMCs from the original
“Nine pieces/places of farmland/ village(九疇, 九丘, 九土). The name Goguryeo (高句麗) came from old Guryeo (故句麗) which derived from, the PSMCs of Nine lí/lei (九黎) meaning the nine tribes living in the nine village. The mythical law “hóngfàn jiǔ chóu,洪範九疇 彝倫,홍범구주이윤” is also misnomer.

Original meaning is “The rule to govern nine pieces of farmland/village/town state under their custom and the law of nature.” So called flood (洪水, 鴻水) is a misnomer of “creek water flowing backward and flooded the farm land.” They left an evidence in the name of creek ( 降水, 洚水) which was in the fenshui (汾水) valley. The well known local leader Gija(箕子) came back from the exile to Joseon that is the  xiōng nu (匈奴, 獫狁) territory taught the mythical law to the new leader, King Mu (周 武王) of Zhou.
《尚書序》所謂「九州之志，謂之《九丘》；丘，聚也.《書》曰：「洪範九疇，彝倫攸敘。」
共工為水害，故顓頊誅之. 顓頊氏之子曰黎，為祝融. 帝顓頊之法，獫狁之俗相反，皆慈其子而嚴其上-It is 洪範九疇
For further discussion, I would like to invite you and your friends to my website:
https://www.ancienthistoryofkorea.com/삼한-三韓의-후예-後裔들/

foot note extra!

崇: 堯時崇伯鯀，商崇侯虎，今西安府鄠縣。又地名。《書•舜典》放驩兜于崇山. 水逆行，謂之洚水. 洪：洚水也.
《帝王世紀》曰：夏鯀封崇伯，故《春秋傳》曰：「謂之有崇伯鯀，國在秦晉之間.
【詩•魏風譜】魏者, 虞舜夏禹所都之地也。在禹貢，冀州雷首之北析城之西,《後漢書•郡國志》云：河東郡平陽「堯都此」
有關「堯都平陽」的歷史地望。《括地誌》云：「今晉州所理平陽故城是也」《讀史方輿紀要》云：「《禹貢》冀州也，即堯舜之都【詩•唐風譜】成王封母弟叔虞於堯之故墟，曰唐侯. 詩•魏風譜; 魏者，虞舜夏禹所都之地也..
帝顓頊高陽氏; 帝產伯鯀. 帝堯陶唐氏 命崇伯鯀治河, 黜崇伯鯀, 司空禹治河. 昔堯殛鯀于羽山. 鯀生禹. 禹鯀之子也. 夏鯀作城. 鮌作城郭. 鯀竊帝之息壤以堙洪水，不待帝命.《山海經》曰：洪水滔天，鯀竊帝之息壤以堙水, 不待帝命。
《淮南子•原道訓》夏鯀作三仞之城. 尙書 禹貢: 導岍及岐，至于荊山，逾于河；壺口、雷首至于太岳；厎柱、
析城至于王屋。析城，在河東濩縣西。《書•禹貢》底柱析城。戰國時，秦國置河東郡，郡治在安邑（今山西夏縣一帶）
史記 夏本紀 and 尚書 夏書 禹貢: 浮于積石，至于龍門、西河，會于渭汭. 《書•禹貢》東過洛汭，北過洚水.

共工氏之霸九州也, 其子曰後土, 能平九州, 故祀以為社。共工氏有子曰勾龍, 能平九土, 故號后土, 死而為社, 天下祀之
圜土 to 玄都. 竹書紀年 帝芬 三十六年，作圜土. 玄都氏來朝，貢寶玉. 昔者傅說居北海之洲，圜土之上，衣褐帶索，
庸築於傅巖之城，武丁得而舉之. 夏曰夏臺，殷曰羑里，周曰囹圄，皆圜土.
尚書 虞書 大禹謨: 帝曰：「來，禹！降水儆予，成允成功，惟汝賢。克勤于邦，克儉于家，不自滿假，惟汝賢。
汝惟不矜天下莫與汝爭能。汝惟不伐，天下莫與汝爭功. 書曰：洚水警余。

詩經 小雅: 沔水: 沔彼流誰、朝宗于海. 詩說 小雅續: 宣王即位，乞言於群后而作是詩. 毛詩定義: 沔彼流水，
朝宗於海。沔，水流滿也。水猶有所朝宗。箋云：興者，水流而入海，小就大也。喻諸侯朝天子亦猶是也。
諸侯春見天子曰朝，夏見曰宗。史記 本紀 夏本紀: 西傾因桓是來，浮于潛，踰于沔，入于渭，亂于河.

夏禹, 禹之父曰鯀，鯀之父曰帝顓頊，顓頊之父曰昌意. 六書索隱》㱎，禹父名。今作鯀、、鮌，非.
莊子 外篇 在宥: 堯於是放讙兜於崇山，投三苗於三峗，流共工於幽都，此不勝天下也夫
漢書 地理志上: 堯遭洪水，褱山襄陵，天下分絕，為十二州，使禹治之。水土既平，更制九州
汾水又南歷襄陵縣故城西. 賈逵字梁道，河東襄陵人也.襄陵 was in the “褱山;huái shān, 회산/hoe by Korean”.
舜流共工于幽州，放驩兜于崇山，殺三苗于三危，殛鯀于羽山. 竹書紀年:十九年，命共工治河. 六十一年，命崇伯鯀治河. 六十九年，黜崇伯鯀. 司空禹治河. 司空巡十有二州.《尚書序》所謂「九州之志，謂之《九丘》；丘，聚也.
《書》曰：「洪範九疇，彝倫攸敘。」
共工為水害，故顓頊誅之. 顓頊氏之子曰黎，為祝融. 帝顓頊之法，獫狁之俗相反，皆慈其子而嚴其上-It is 洪範九疇