Friday, December 4, 2009


Click to load original article and translation of Suukee Rap by namewee

Suukee is a very important Hainanese phrase. Suu: house, Kee : side. Because family lives very close by in the Hainan village, and therefore Suukee, means neighbor, and neighbor usually is close relatives. Whenever Hainnanese addresses each other “Suukee”, it means they are very close like relatives. And if you see anything bearing the name Suukee, it is definitely related to Hainan.

This Suukee厝邊rap by Namewee is regarding him going back to Hainan for his root. The theme is in Hainanese. The raps is Malaysian culture specific, outsiders may find it intrigue how we speak, mixing different dialects, Malay and English etc. The content is something like this: Grandfather left Hainan in a grass hat, short pants with 11 dollars in the pocket. He worked very hard selling roti (bread) spread with butter, Kaya and black coffee ( Kopi O). During holidays and festival, he sent money back to support his village relatives. 70 years later, his grandson goes back and is mistaken for a thief. Namewee realizes he cannot understand the local Hainanese because the styles, the slang used in the language are very different. Even Hainan chicken is different. He realizes he doesn’t belong there. He can’t communicate with his neighbor ( relative),and he doesn’t have the love for the land like his grandfather although they still share the same working ethics. He will bring back the memory to his grandfather, but he wants to go back to his own homeland which is Malaysia.

Young NameWee is brilliant. He puts in so much emotion/ memory in a single song. He conveys a general feeling of Hainanese and in a broader sense, sentiment of the oversea Chinese after diaspora of the last two centuries.

The main theme is in Hainanese :

海南人講海南話 海南咖啡真好

Hainanese speaks Hainanese. Hainanese coffee is delicious

我們都是 Suukee Suukee 我們都是Suukee Suukee

Suukee Suukee We all are Suukee

You will find it more interesting if you follow the lyrics on the youtube movie. Please click on the full article, download the Lyrics and English translation, then click on Namewee's youtube movie.

Thanks to Namewee’s talent, I never think I appreciate Rap that much!! I don’t know this ordinary sentence from our Ah Kong/ Po, “Hainanese speaks Hainanese. Hainanese coffee is delicious”,can be so so extraordinary and touches our subconscious so much!!

Lyric and English translation:

namewee facebook:

namewee blog :

Suukee 源自 “厝沿” 厝邊(屋邊)喻屋子週邊,“厝”字是河洛话語系的中原人所讲的话,比如閩南、潮汕、雷州及海南人。"邊沿"(海南、潮汕及閩南都唸Bi-kiBi-see), 海南人是用Su(厝)Ki(沿). 及潮汕人也有同樣的用詞,那是Choo Bi Niang (厝邊人), 但他們都是以直接了當“自己人”來相稱,所以海南話的 Sukee(厝沿)是比較超然含蓄話,只有了解海南文化才懂得用Sukee,不然只能以“自己人”(Kakee-niang), 感覺是迴然不同的,有點嬌作。Sukee 這句話是親善話來的,是百利無一弊的話,是良好的溝通用詞。但是我總覺得“厝沿”比不上另一句代名話那是以“坎坷”來代“幸苦”來得貼切,“坎坷”是古老的河洛話,唸“甘苦”(閩南人唸Kan-koh),用方言來唸是十分貼切的。我們還得找出Sukee“厝沿”的古字 -----Chik Hee

Suukee means your neighboures. We always address 同乡,Suukee, that means we are closer to each other. 这样称呼会感到特别亲切。当在外你与朋友说了老半天,最后才晓得他愿来是海南人,我们就会很自然脱口说(唉呀,都是Suukee, Suu= Kee= 边, 住在我们屋子旁边的不就是邻居吗?在海南乡下,住在你左邻右舍的肯定是你的至亲,堂的或同宗,错 了。谢谢你给我们抄来这 海南歌---

Tuesday, December 1, 2009

“Hainanese speaks Hainanese”

Namewee sang
the first Hainan rap so
ng :

“Hainanese speaks Hainanese. Hainanese coffee is delicious”

海南人講海南話 海南咖啡真好喝

In the rap he mentions the Hainanese immigrant’s altitude:

One of the Hainanese inspirations is working hard

Even now they live in a different territory

Their attitude remains the same.

海南人的一種風度 就是先學如何吃苦

雖然已經換地方住 不變的是一種態

天涯海角 是回不去的老家

是養不到的媽 也是報不到的答

Now let’s enjoy the Hainanesechicken on youtube:

Monday, November 9, 2009

Foo Clan Genealogy


Click for full article


My study of the Foo family history began in 1984. My wife and I took our children to visit Brunei Darussalam, the Southeast Asian country where we had grew up and where our relatives still reside. It was at this time that my father, Foo Hong (31-73) (符大(永)焕 Fu2Da4 (Yong3) Huan4), handed me the "符氏族谱 Fu2 Shi4 Zu2 Pu3." The Foo clan genealogical records had been reprinted in 1982 by Foo Tee Tay (符氏社fu2shi4she4), our Clan Temple in Singapore. It was eleven volumes long and weighed twenty pounds! Since each photocopied page contained four of the original pages, this reprint was only one quarter of the original document!

The compilation of this 符氏族谱Fu2 Shi4 Zu2 Pu3 required 603 people and five years of work. From 1933-1938, 符元春 (28-70) (Fu2Yuan2Chun1)[2] and 符致逵(30-72) (Fu2Zhi4Kui2), an Economic professor at Nan Kai University (Nan2 Kai1 da4xue2), led the project.
This zu2pu3 articulated the links to the Foo clan's previous zu2pu3s and, ultimately, to the first generation of Foo (
Fu2), a surname which was created during the Qin Dynasty (Qin2 ).

My father also gave me two calligraphic zu2pu3s, which begin with the 19th and 28th generations of Foos after immigrating to海南Hainan respectively. They describe our family history for the past seventy years and link my children's generation to the 1938 Fu2 Shi4 Zu2 Pu3. With the information contained in these genealogical records, we can accurately trace our ancestry for 2,215 years and 75 generations to 符雅Fu2Ya4 and, with some extrapolation, for 3,114 years and 109 generations to 周旦(Zhou1Dan4 ).

My son Farng-Yang Foo (33-75) (符芳, Fu2 Fang1Yang2) has also researched our family history. During his senior year in high school, he enrolled in an Independent Study class and conducted independent research on his ethnic identity. His work has contributed to my understanding of our family history and his unique approach in addressing our ancestry has reassured me that our family history will not be lost to future generations.[3]

Background Information

What is a 族谱zu2pu3 ? What is a family temple?

The zu2pu3 is a genealogical record of a particular clan. It contains an individual's name and the names of his wife and sons. It also lists his date of birth and his date of death, as well as the location of his burial site and the direction that his tombstone faces. The zu2pu3 records the individual's generational and sibling rank as well as the name of the individual's father. Similar information is recorded for each of the individual's sons.

The zu2pu3 is associated with the family temple, which is tended by the family's eldest son. The Chinese place a lot of value in their family ties. We believe that the blessings that we have today are a result of the good deeds of our predecessors. We also believe that our current actions will affect our future generations. Deceased relatives who are significant contributors to the family are given a place in the family temple and are worshipped so that they continue to bless the family. In ancient times, the family temple was extremely important. Familial connections were necessary to secure professional opportunities and the temple and its annual celebrations held at the temple were key in establishing personal and professional networks. Those in charge of the temple played pivotal roles in the community.

Whenever someone moved to a new place and became successful, a new family temple would be established and that individual would become the first generation of that temple. The new temple would acknowledge its ties to the previous temple and note its relative generational rank. Because this system insured ties to prior family temples and previous family records, future generations whose fathers and forefathers had followed tradition can easily map their ancestry.

How did we obtain the Fu2Shi4Zu2Pu3 符氏族谱, the Foo clan genealogy?

My father, Foo Hong (31-73) (符大 (永) 焕, Fu2Da4 (Yong3) Huan4), traveled to Hainan, the second largest island in China, to obtain these records from our relatives and meticulously traced our lineage within these texts.

The aforementioned "Fu2 Shi4 Zu2 Pu3 符氏族谱" compiled in 1938 and reprinted in 1982 contains information about the first zu2pu3 of the Foo family which was compiled around 960 AC, during the Song dynasty (Song4 ), and which contained a preface written by famous scholar 欧阳修(Ou1 Yang2 Xiu1).

Interestingly enough, according to the zu2pu3 created in the 1930s, our ancestor 文章 Fu2Wen2 Zhang1 (17-59) disappeared. However, one of the calligraphic zu2pu3s that my father obtained begins with the 19th generation of Foo, soon after 符正方 Fu2Zheng4Fang1(18-60),
文章Wen2 Zhang1's son, moved to a small village, 文山园村(Wen2Shan1Yuan2Cun1). With the exception of my grandfather 符成鋆 Fu2Cheng2Yun2 ( 30-72) who migrated to Malaysia, the descendents of 符正方 Fu2Zheng4Fang1(18-60) have lived in this area ever since. The Foo Clan Temple, 温泉公社 (Wen1Quan2Gong1She4), is still located in 文山园村(Wen2Shan1Yuan2Cun1) but the name of the village has changed to 文塘村(Wen2Tang2Cun1). It houses the current calligraphic zu2pu3 which begins with 符名节Fu2Ming2Jie2 (28-70).

How do generation names tie into this discussion?

One of motivations behind compiling the Fu2 Shi4 Zu2 Pu3 符氏族谱 during the 1930s was to clear up the confusion concerning generation names. At the time, there were six main branches of the Foo family in Hainan and each had adopted its own generational poem. The five branches agreed on the necessity of having one 连谱lian2pu3 and adopted
a new 40-word poem with which to name their offspring.

Chinese names typically consist of three one-syllable words: the surname, the generation name and the individual's personal name. [4] For example, my son's name is 符芳Fu2 Fang1Yang2. Fu2 is his surname. Fang1 is his generation name. Yang2 is his personal name. Someone who is familiar with the Foo family's generation poem would know thatFang1Yang2 is of the 33-75 generation since all the offspring of the 33-75 generation have the generation name Fang1.[5] The 40 words in the Foo family generation poem
are all different so there is no duplication between generations.

In picking the personal names of my children, I also utilized a poem. Their names are揚永遠怡
Yang2Yeong3Yuan3Yi2 which loosely translates to "spreading forever in time and space, the happiness." Since Fang1 means "pleasant" and "fragrant" and "good" in reference to "name" and "deeds," Fang1Yang2 translates "to make known" or "to spread good deeds." 芳永Fang1Yeong3 translates to "pleasant and fragrant, good deeds forever in time." Fang1Yuan3 means "pleasant and fragrant, good deeds spread far in space" and 芳怡Fang1Yi2 means "pleasant and fragrant, good deeds and happiness." The linguistic ties that I created between my children's names speaks to my desire for them to maintain close bonds, to work together and to support each other in being successful and contributing to society.


The Fu2 Family

According to the Fu2Shi4Zu2 Pu3 符氏族谱, (0-1) (Ya3) was given the surname Foo ( Fu2) by 秦始皇 Qin2Si3Huang1, the first emperor of the Qin Dynasty (Qin2) (221-207 BC). The Emperor gave him the surname Foo ( Fu2) because of his work governing the royal seals and his subsequent title of 符璽令fu2xi3ling4.

(0-1) (Fu2Ya3) was the minister responsible for the execution of the Emperor's orders.
His original surname was
Ji1 and he was the grandson of 頃公qing3gong1 of Lu3, the 34th descendent of 周旦 Zhou1Dan4.[6]

Many of the members of the generations following
(0-1) (Fu2 Ya3) were 太守tai4shou3 and 刺史ci4shi3, which loosely translates as mayors and governors.
Fu2Chong2 (0-6) was even named the King of Qin2 (秦王Qin2Wang2). During the Han4 dynasty, our ancestor Fu2Rong2(0-14) was a prominent scholar and served in the National Academy. During the Tang2 dynasty, 令奇 Fu2Ling4Qi2 ( 0-33, 782-861 AD) and his eldest son,
Fu2Lin2 (0-34) were
prominent generals. Fu2Lin2 was given the title
King of 義陽Yi4-Yang2 (義陽郡王Yi4 Yang2 Jun4 Wang2).

The new generation poem of the Foo Family 聯譜lian2pu3, literally means to combine or unit the genealogy, that was adopted in the 1930s begins with a statement praising Fu2Lin2 (義陽郡王Yi4 Yang2 Jun4 Wang2). It reads as the following:




King Yi4Yang4 had outstanding achievement.


The history books have forever recorded his glorious deeds.

The fact that the six branches of the Foo Family in Hainan decided to begin their unifying generation poem
Fu2Lin2's title demonstrates an active desire to honor him. It testifies to his prior success and to the significant contribution he made in our family's history.

During the Seventh century, the second Emperor of the Tang2 dynasty ranked the most influential families of China andFu2 was included in the 甲乙姓jia3yi2xing4, i.e. Number One and Two Surnames.

The next important phase in Foo family history was during the 五代wu3dai4, the Five Dynasties Period (906-960 AD), which was one of the most turbulent and exciting periods in the history of China. Over a span of 54 years, five different dynasties rose to and fell from power. Our ancestor
存審 Fu2Cun2Shen3 (0-39) was able to maintain his general position through hundreds of battles and was appointed Manager of Calvary and Soldiers, 馬步總管ma3bu4zong3guan3. Posthumously, he was awarded the titles of military governor ( 節度史 jie2du4shi3) and high officer (尚書令shang4shu1lin4).

His nine sons were famous generals, especially his fourth son, 彥卿Fu2Yan4Qing1 (0-40, 897-975 AD). He maintained his position through the tumultuous rise and fall of dynasties and was infamous among the Barbarians from the West. A common colloquial phrase that they would use even in response to dealing with their sick horses would be " Is king 彥卿Yan4Qing1 responsible for this too?" 彥卿Yan4Qing1 was awarded many royal titles, including King of Wei (魏王Wei4Wang2).

彥卿Yan4Qing1's descendents were also very prominent. Many of his sons became generals and three of his daughters became empresses. The first daughter was empress of the 世宗Shi4Zong1 of 後周Hou4Zhou1 dynasty. His second daughter was also the wife of 世宗Shi4Zong1 She governed the country with 宗訓Zong1Xun4, her son who became emperor at seven years old.[7]
She later was named
西宮太后 Xi1Gong1Tai4Hou4, Grand Empress of the West Court by 太 祖tai4zu3 of 宋song4, who overthrown the Hou4 Zhou1 dynasty.

彥卿Yan4Qing1's sixth daughter married 宋太宗Song4Tai4Zong1 before he became the second emperor of the Song4 dynasty (960-1278 AD). When 宋太宗Song4Tai4Zong1 became the King of Jin4 (晉王jin4wang2), she was given the title, Lady of Yue4, 越國夫人Yue4Guo3Fu1Ren2. Unfortunately, she died at the age of 34, before her husband became emperor. When he rose to power, she was given the title the Empress of Exemplary Virtue (懿德 皇后 Yi4De2Huang2Hou4) posthumously.

During the Song dynasty (Song4 ), four Foo generals were sent to govern Hainan Island, the second largest island in China. One of them was 有辰Fu2 You3 Chen2(1-42). In 1205 AD, he migrated to this southern island. Due to his effectiveness in governing the island, he was given the title the Nobleman who Received Taxes from 10,000 Peasants ( 萬戶侯wan4hu4hou2). His four sons were also generals. The third one , 宗舉 Fu2Zong1Ju3 (2-44) was so well-respected that after he died he was worshiped as a god by the natives.

During the 1930s, my grandfather, 符成鋆 Fu2Cheng2Yun2 ( 30-72) moved to Malaysia and, during the 1950s, my father moved my mother, my siblings and me to Brunei Darussalam. The Foo family continues to prosper on Hainan Island and, to this day, plays a prominent role on the Island.

Moving to Hainan was a mixed blessing for the Foo family. Departure from the mainland ensured our prosperity but at the same time, it deprived us of the opportunity to play a major role in subsequent Chinese history. Because of this break from the mainland, the Foo family is able to trace its roots with ease. Most likely, any Chinese individual you meet with the Fu2 surname is from Hainan Island.

I wonder what happened to the Foos who remained in mainland China. About 800 years and about 32 generations have passed. Since only a few of our relatives went to Hainan Island to govern, the majority still lived in mainland China. Therefore, it seems likely that the Foo descendents in mainland China would currently outnumber the Foo descendents on the island. Why aren't there many Foos in mainland China? Were the Foos who remained in the mainland killed? Did they change their name to avoid prosecution from subsequent Western invasions? If so, what other names did they adopt?[8]

The Liew ( Liu2) Family

Although it may seem unconventional to bring up my wife's lineage in a discussion about the Foo family history, I believe that it is important for my children to know about their mother's family as well as my own. In addition to interviewing my father and examining the laws and moral teachings of the Foo family, in his high school Independent Study, my son Farng-Yang Foo (33-75) (符芳, Fu2Fang1Yang2) investigated his mother's family history. He included the latter information in a high school paper he wrote entitled "My Mom's Side."

My wife Anastatia's maiden Chinese name is 劉芝蓮Liu2Zhi1Lian2. She is a direct descendent of the rulers of the 漢朝Han dynasty (206 BC - 220 AD). Her lineage can be traced to the first four Han dynasty emperors: 高祖gao1zu3 (劉邦Liu2Bang1), emperor Hui2(惠帝Hui2,emperor Wen2(文帝Wen2di4),emperor Jing3(景帝Jing3di4). Her ancestry also includes the two Emperors of 蜀漢Shu3Han4 (220-280 AD). Her family is able to trace their ancestry because of a family temple situated in the small village 龍鼓灘Long2Gu3 in 新界Xin1Jie4, also known as New Territory, Hong Kong. This family temple was established about five generations ago, before my wife's grandfather, 天帶Liu2Tian1Dai4 immigrated to Brunei Darussalam.

In 1999, when Stephen Liew, my wife's father, passed away, I traveled with her and my daughters Farng-Yeong Foo (33-75) (
芳永Fu2Fang1Yeong3) and Farng-Yuan Foo (33-75) (
Fu2Fang1Yuan3) to visit the Liew family temple and ensure that they also know their root from the Liew family zu2pu3.


There are many lessons that can be learned from the 族譜zu2pu3.

From our ancestors, we know that success cannot be inherited. It only "lasts" when successive generations work hard. There were famous examples in our ancestor struggles. The following quotes say it all.



Generals and Ministers are not predestined.

Man has to be strong and pursue excellence oneself

Simultaneously, the 族譜zu2pu3 teaches us to respect the past. There would be no present without the struggles and hard work of our relatives in the past. I am grateful that my family had the resources to set up family temples, let alone to produce such documents.

Although I feel lucky to live in such a challenging world and changing time, rapid technical advances make things feel transient and, sometimes, it seems as if everything is disposable. The 族譜zu2pu3 is a document that gives me personal insight into institutional history. The names and deeds cited in my discussion of the Foo ancestors were not only derived from the Foo family zu2pu3s but also listed in the official histories of the Tang and Song dynasties.

Times have changed. In the past, female offspring were not given the same generational name as their male siblings. My brothers and I gave all of our children, both male and female, names from the Foo family generation poem. My father also made sure to write Nin Ho (念豪nian4hao2), the name of my sister and his only daughter, in the current Foo family族譜zu2pu3.

I wonder what will become of the Foo Family in the US. With the accuracy of computers and the convenience of the Internet, it may be easier to track future generations and it will be interesting to see what happens to the future. Someone who bares the name Foo may have descendents with last names like Mack, Smith, Jones, Park or Escobar. In the end, our Foo descendents may bear more genetic resemblance to other non-Foo individuals than to fellow descendents of our genealogical line. My investigation into my family history has strengthened my belief that racial differences are more an issue of perception rather than biological and scientific fact, especially in this rapid changing age. What is all this fighting we see? The world would be a much better place if we worked together rather than hurt each other.

These are my thoughts for today. Happy New Year 2004.

Sun-Hoo Foo (32-74) ( revised January 11, 2004 ) With editorial help from Farng-Yeong Foo (33-75)

Saturday, October 31, 2009

Websites for searching your roots
Ancester Ji1before Foo

According to PREFACE of the Foo Genealogy by ou1yang2 xiu1宋歐陽修, 符Fu (Foo) was the descendent of hou4 ji4后稷, who was the fourth generation offspring of huang2di4皇帝. After 14th generation, they established the Zhou dynasty (1122-221BCE) The first Emperor of Zhou dynasty, zhou1wen2wang2 周文王has a son called zhou1gong1周公. zhou1 gong1周公( 15th generation)’s son was bo2qin2伯禽, who was made the lord of lu3 魯.They were the lord of Lu3 for the next 18 generations till lu3 qing3gong1魯 頃公, when they lost the lordship after being defeated. lu3 qing3gong1魯 頃公( 33rd generation) had a grandson, named 雅ya3 (0-1-35).雅ya3 governed the emperor seal for qin2 秦and so adopted Foo符 as his Family name instead of Ji1 .

*雅ya3 (0-1-35): I add the 3 numbers in the bracket ( #-#-#) : The 1st number 0 indicated the person was still a resident in Main land
and not at Hainan, 2nd number is the generation after acquire the Family name Foo符, the last number indicates the generations counting
down from huang2di4皇帝, 2698BCE ( 4706 years ago today at 2009CE)

However according to the 12th edition of Foo Geneallogy published in March 2003(第十二次续修《符氏族谱》took 6 years from 1996—2003年3月)Ya3 was the 45th generation rather than the 35th , so there is error of 10th generationfrom previous edition. The list of the ancestors are as follow and therefore 雅ya3 is (0-1-45). And for 27generations, the Foo Ancestor were the lord of Lu3, with the Family name of Ji1姬.



少 典 男


公元前2697年 为华厦之祖 生于寿丘 长于姬水 葬于桥山 寿丘又叫轩辕(在今山东曲阜东北4公里处)相传神农系同母之弟勖 嗣少典国君(黄帝之父) 世为诸侯 后以公孙为氏 盖黄帝初姓公孙 名轩辕 后改姬姓 神农为黄帝所灭男 少昊(玄嚣)昌意(略)




(青阳)在穷桑称帝 以金德王称号 故又称金天氏 后迁都曲阜 在位84年 百岁寿终 葬云阳 建有一座少昊陵其不断被重修和扩建 至宋朝 终修成万石山 男 虫乔 极

少 昊 男


(侨极)男 帝喾

极 男



(高辛氏)男 帝挚(略)帝尧(略) 弃(后稷)

帝 喾 男


(后稷)曾为虞舜时的农官 教民稼穑。(元配有邰氏生)孙 不 (八世孙)



孙 鞠(四世孙)







公 刘 男




庆 节 男




皇 仆 男



差 费 男







公 非 男




高 圉 男




亚 圉 男



男 古公父(太王)




长男 大伯(略) 次男虞仲大王(略) 三男季历(大王)




长男 姬昌 次男虢仲(略) 三男虢叔(略)





(周文王)长男 伯邑 次男姬发(武王)三男管叔 四男姬旦(周公) 鲁国公(公元前1122年)

周公至鲁顷公凡三十五世 二十六代 史记卷三十三世家第三兄弟为同一代 父子分为二代




(周公)(为鲁国公第一代)又名叔旦 制礼乐 建立典章制度主张明德慎罚 因辅助武王不能离镐受封 长男 伯禽 次男君陈(略) 三男伯令(略) 四男靖渊(略) 五男祭伯(略)




(鲁侯)(为鲁国公第二代)长男 酋(考公略)次男熙(炀公)



(炀公)(为鲁国公第三代)长男 宰(幽公略) 次男氵费 (魏公)

熙 次 男



(魏公)(为鲁国公第四代)长男 擢(历公略) 次男具(献公)

氵费 次 男


(献公)(为鲁国公第五代)长男 濞(真公略) 次男敖(武公)

具 次 男


(武公)(为鲁国公第六代)长男 括(略) 次男戏(懿公略)三男称(考公)

敖 三 男



(孝公)(为鲁国公第七代)男 弗湟(惠公)



(惠公)(为鲁国公第八代)长男 息(隐公略) 次男子允(桓公)




(桓公)(为鲁国公第九代)男 同(庄公)

子 允 男


(庄公)(为鲁国公第十代)长男 闵(略) 次男开(略) 三男子申[厘(僖)公]

同 三 男



[厘(僖)公](为鲁国公第十一代)男 兴(文公)

子 申 男


(文公)(为鲁国公第十二代)长男 恶(略) 次男视(略) 三男倭(宣公)

兴 三 男


(宣公)(为鲁国公第十三代)男 黑肱(成公)



(成公)(为鲁国公第十四代)男 午(襄公)

黑 肱 男


(襄公)(为鲁国公第十五代)长男 (昭公略) 次男宋(定公)

午 次 男


(定公)(为鲁国公第十六代)男 将(哀公)


(哀公)(为鲁国公第十七代)男 宁(悼公)


(悼公)(为鲁国公第十八代)男 嘉(元公)


(元公)(为鲁国公第十九代)男 显(穆公)


(穆公)(为鲁国公第二十代)男 奋(共公)


(共公)(为鲁国公第二十一代)男 屯(康公)


(康公)(为鲁国公第二十二代)男 (景公)


(景公)(为鲁国公第二十三代)男 叔(平公)


(平公)(为鲁国公第二十四代)男 贾(文公)


(文公)(为鲁国公第二十五代)男 佳谁(顷公)


(顷公)(为鲁国公第二十六代)男 庆公(为鲁国公第二十七代)




附:一 周公至顷公凡34世 26代 史记卷三十三世家第三

二 顷公二十四年 楚考烈王伐灭鲁 公迁下邑生男庆公后顷公卒于柯地(注:顷公迁下邑后,生男庆成为平民史记不载,只录为家人鲁绝祀。) 顷公之孙名公雅仕秦 始皇二十六年为符玺令 帝王用玺 自此开始

三 符氏源系出自姬姓 春秋时鲁顷公之孙公雅 仕秦为符玺令 子孙以官为氏。


四 鲁氏系自姬姓 周武王封其弟周公旦之子伯禽于鲁 至鲁顷公灭于楚 其后以国为氏 唯其孙公雅则以符玺令为氏

五 周为朝代名 姬昌 姬发父子所建 传三十八主八百六十七年 灭于秦 在公元前1122年至公元前256年 为中国传世最长的朝代


六 周赧王被黜为庶人 为避免明皇嫌名 即改为周氏 周公黑肩之后 世为周卿士 亦以周为氏 唯鲁顷公之孙公雅以符玺令为氏

七 伯益 为颛顼之裔 帝舜之臣 其裔孙非子 周孝王封之秦 至秦始皇灭六国 建立秦朝 再传至子婴 降汉 子孙以国为氏 故春秋时楚有秦氏

八 黄帝苗裔后稷之后 周文王之祖父(太王)于殷时自陕西彬县迁至陕西岐山北 始定国号为周 传至武王 遂有天下 建都镐京 在今陕西长安县西北18里 省会所在地在今陕西省西安市西边

九 周公旦为姬昌(周文王)之四男 又名叔旦 制乐礼建立典章制度 主张时德慎罚 是奴隶制繁盛时期的政治家 曲阜为周公封地 因当时辅助佐武王不能离镐东行 便派其子伯禽代为就封 周公死后 为表扬其功绩 成王特许鲁国立太庙 以祭祀周公 位置居于鲁国都城中央