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The gods Temu, Shu, and Tefnut thus formed a trinity, and in the story of the creation the god Temu says, after describing how Shu and Tefnut proceeded from himself, "thus from being one god I became three." SEB was the son of the god Shu. He was originally the god of the earth, but later he became a god of the dead as representing the earth wherein the deceased was laid.
The Min Lao has been assigned to duke Mu of Shao, a descendant of duke Khang, the Shih of the Shu, the reputed author of the Khuean A, and was directed against king Li, B.C. 878 to 828. The people indeed are heavily burdened, But perhaps a little relief may be got for them. Let us cherish this centre of the kingdom, To secure the repose of the four quarters of it.
SEB, man-headed, the son of Shu, the personification of the earth. NUT, woman-headed, the female counterpart of the gods Nu and Seb; she was the personification of the primeval water, and later of the sky. ISIS, woman-headed, the sister-wife of Osiris, and mother of Horus. NEPHTHYS, woman-headed, the sister-wife of Osiris, and mother of Anubis.
This truth is the doctrine of this sect of Shin. In a word, not synergism, not faith and works, but faith only is the teaching of Shin Shu. Shinran, the founder of this sect in Japan, was born A.D. 1173 and died in the year 1262. Shall we call him a Japanese Luther, because of his insistence on salvation by faith only?
In the field of agriculture, new varieties of rice were developed, new techniques applied, new plants introduced. It is characteristic of these Shu poets, and also of the Kiangsi school associated with them, that they made as much use as they could of the vernacular.
Porters bearing loads of about sixty pounds were hurrying up the valley, often travelling only by night to save their precious burden from the burning sun's rays which would cause too rapid development. Their destination was Chia-ting, which lies on the Min River at the eastern edge of a great plain, the home of the so-called "pai-la shu," or "white wax tree," a species of ash.
The mention of the white horses here in the chariot of the visitor sufficiently substantiates the account in the Preface that he was the famous count of Wei, mentioned in the Shu, IV, xi, and whose subsequent investiture with the duchy of Sung, as the representative of the line of the Shang kings, is also related in the Shu, V, viii.
The creation of life was variously attributed to different great gods where they were worshipped. Khnumu, Osiris, Amen, or Atmu, each are stated to be the creator. The mode was only defined by the theorists of Heliopolis; they imagined that Atmu self-produced Shu and Tefnut, they produced Seb and Nut, and they in turn other gods, from whom at last sprang mankind.
"What did I tell you to do?" he shouted, his face red with terrible wrath. "What did I tell you to do? Do you know the way you put those cards up? You made fools of us, that's what you did!" "I done gone make no fools of you, no how:" Licorice Stick exclaimed. "I see a sperrit 'n I shakes like dat, I do. As shu I'm stan' here I see a sperrit in dem woods."
The deceased then identifying himself with Khepera, the god who created Osiris and his company of gods, says: "I am the god Khepera, and my members shall have an everlasting existence. I shall not decay, I shall not rot, I shall not putrefy, I shall not turn into worms, and I shall not see corruption under the eye of the god Shu.
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