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Updated: June 13, 2025
Professor Legge, of Oxford, has claimed, from what he regards as valid linguistic proofs, that at a still earlier period than the dynasty of Yao and Shun there existed in China the worship of one God. He says: "Five thousand years ago the Chinese were monotheists not henotheists, but monotheists" though he adds that even then there was a constant struggle with nature-worship and divination.
They called their new royal house after their native land, Chow; Wu Wang, the elder of the two, becoming its first king, and his brother the Duke of Chow, his prime minister. I say king; for the title was now Wang merely; though there had been Hwangtis or Emperors of old. Won Wang and his two sons are the second Holy Trinity of China; Yao, Shun, and Ta Yu being the first.
In fact, the reigns of Yao, Chun and Yu are the ideal period of Chinese history, when all questions were decided by moral right and justice, and even now Chinese philosophers are said to test their maxims of morality by the degree of agreement they may have with the conduct of those rulers. With them passed away the practice of letting the most capable and experienced minister rule the State.
The situation of the state of Wu was much less favourable than that of Shu Han, though this second southern kingdom lasted from 221 to 280. Its country consisted of marshy, water-logged plains, or mountains with narrow valleys. Here Tai peoples had long cultivated their rice, while in the mountains Yao tribes lived by hunting and by simple agriculture.
Deprecates flattery guardedly, as bad for any sovereign; considers who the greatest of these predecessors were: Yao, Shun, and Yu, 'Tang the Completer, Wu Wang; and implies a good deal. Warms to his work at last, and grows bitter; almost openly pooh poohs all modern achievements; respectfully or perhaps not too respectfully advocates a return to the feudal
Now, similar 'softening of the heart' was the result of the teaching in the Australian Bora: the Yao mysteries inculcate the victory over self; and, till we are admitted to the secrets of all other savage mysteries throughout the world, we cannot tell whether, among mummeries, frivolities, and even license, high ethical doctrines are not presented under the sanction of religion.
The visitors would be the representatives of the lines of Hsia, Shun, and Yao. word in praise of Fung Zung, and the 'meritorious ancestor' of the first line is not to be got over. Still more clearly than in the case of the former ode does this appear to have been made by some one who had taken part in the service, for in line 4 he addresses the sacrificing king as 'you.
The period Hwang-che embraced from A.D. 399 to 414, being the greater portion of the reign of Yao Hing of the After Ts'in, a powerful prince. He adopted Hwang-che for the style of his reign in 399, and the cyclical name of that year was Kang-tsze.
Really, those Huns were a thing to marvel at: we first hear of them in the reign of the Yellow emperor, two or three centuries before Yao; they were giving trouble then, a good three millenniums before Attila. Won Wang, fighting on the frontier, withstood these kindly souls; and all China looked to him with a love he deserved.
However the combination arose, Hau-ki became historically the name of Khi of the time of Yao and Shun, the ancestor to whom the kings of Kau traced their lineage. He was to the people the Father of Husbandry, who first taught men to plough and sow and reap.
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