Under the guidance of this ideology, the official textbooks of the Xia Kingdom discuss the long history of the country as follows:

After coming into contact with the advanced Han culture and Buddhist culture, they received the influence of advanced culture from north to south and from south to north respectively, from the north of Tianzhu to today's Kazakh steppe, from the coast of the Caspian Sea to the vast area of Longxi are all Buddhist countries...... Since the Han and Tang dynasties, the Central Plains Dynasty has been trying to incorporate the broad Western Regions, including Hezhong, into its territory, with the early Tang Dynasty being the most successful.

However, this independent process of development was interrupted by aggression from the West. The barbaric invasion of the Abbasids not only destroyed the Persian Empire, which was friendly with the Tang Dynasty, but also brought great disasters to the people of all ethnic groups in the Western Regions. Under the slogan of so-called jihad, the invaders killed monks, destroyed Buddhist monasteries, and forced residents to convert. Archaeologists have unearthed more than a dozen mass graves, all of which were tragedies that occurred in the late Tang Dynasty and the fifth dynasty.

Now, once again, a savior from the East has arrived! The great Xia King, the authentic descendant of the Tang Dynasty of the Li family, led the Buddhist soldiers back to the path of the high monks to teach the Dharma, cut off the hands of evil demons, and eradicate the soil of the flower of evil.

Thus, the official textbook of the Xia Kingdom completed the process of demonstrating its historical mission. The Xia people came from the east and were described as the return of a re-emerging Central Plains dynasty, and the notes in the Chinese history books about Zhang Qian's hollowing out of the Western Regions, Ban Chao's management of the Thirty-six Kingdoms, and the senior monks of the past dynasties, and the various prefectures and military towns set up in the Tang Dynasty all became the basis for the Xia Kingdom to discuss the legitimacy of its "restoration" in the Western Regions.

In particular, according to the records of the Old Tang Book, Belus, the prince of the last emperor of the Persian Empire, asked for help from the Tang Empire, and Tang Gaozong set up the Persian Governorate in the Persian Tomb City, although this Governor was not established for a long time, but it provided strong support for the Xia Kingdom to claim suzerainty over this region.

It was under this atmosphere that the Xia Kingdom encouraged various folk "archaeological teams" and "expedition teams" to discover various cultural relics left by the Han and Tang dynasties in the mountains, valleys and rivers within the kingdom, as ironclad evidence "since ancient times".

As a means of stimulus, once solid evidence is unearthed, the kingdom not only gives them handsome bonuses, but also allows these greedy adventurers to leave behind some artifacts that have economic value but little historical and cultural value to sell on the international cultural goods market. Stimulated by this policy, many ancient Silk Road cities in the Xia Kingdom have been dug up over and over again by greedy adventurers, and there are really some rare antiques among them.

There is a "Han and Tang Dynasty Ruins Museum" in this Fanyang Fort, which exhibits many antiquities collected from the surrounding ancient tombs and the remains of settlements, and many of the living utensils have strong Central Plains characteristics, and experts speculate that they may be left by caravans in the Central Plains.

The treasure of the museum is a fragment of a sutra in Chinese, Tocharian and Sanskrit, excavated in the ruins of a centuries-old Buddhist temple southwest of Fanyangbao. This Buddhist temple was destroyed in the 16th century of the Confucian calendar (about the 10th century). Nearly 100 corpses of monks were also unearthed at the scene, most of them with external injuries, apparently as a result of violent deaths.

This relic has also been designated by the Xia Kingdom as ironclad evidence of the destruction of the Buddha by the Heavenly Sect, and has been preserved from generation to generation.

The three strangers naturally decided to go to the Buddhist temple ruins tomorrow with those Buddhists to nostalgic for the past.

After staying in the city for a night, I was treated to a local mutton delicacy - in terms of the taste of the Three Strangers for more than a month, the goat meat here is not bad, but the locals can't cook it well, which is considered a tyrannical thing.

In the morning, drink a glass of goat's milk and eat a piece of roasted naan with a bowl of mutton soup. Everyone's stomachs were warm, and in the early morning coolness, they went round with the vegetarian monks, escorted by a small group of Haraza self-defense members, and marched towards the ruins.

These Haraza people were usually herdsmen, but sometimes they also served as escorts for greedy adventurers and devout pilgrims. According to them, the road was relatively peaceful, and there were occasional caravans, but the Haraza people had a good relationship with them, and if they broke their money, they would be spared.

"It's safe to go to the ruins here, and there is no bandit activity." The leader of the Harraza spoke fluent Chinese and looked like a Han Chinese, and according to his own account, his grandmother, grandmother and mother slept with the Han chief on their wedding night. The Haraza people do not take the affairs of men and women as seriously as the Han people, and the hospitality of wives and daughters is a very basic understanding. In particular, the great monk from the snowy plateau is considered to be a great virtue of Buddhism, and when he comes to the tribe to teach the Dharma, he has to sleep with the most beautiful woman.

The head man has a Chinese name named Han Shuang, and his Persian name also means frost. However, there are fewer and fewer people in the tribe who can speak Persian, and most of the children attend Han Chinese schools and read books in Chinese. Only some of the old people still sing songs and stories in Persian, but over time they will become indistinguishable from the Han Chinese. Han Shuang married the two daughters of her mother's sister according to her own tradition, and named her offspring after the surname Han. Now their tribe has more than a dozen surnames such as Han, Wang, Zhao, Ye, etc., and for those Harraza people who have settled down, the concept of clan has slowly developed, and it has been integrated into the Han society in accordance with the civil legal norms of the Xia Kingdom.

Cheng Qi found with great interest that the biggest difference between the Xia people and the Song people was that the Song people adhered to the monogamous and polygamous system in the marriage system, and the children of the concubines were regarded as the children of the main wife. To a large extent, concubines did not have independent personal and property rights, and were regarded by jurists as a remnant of slavery.

The Xia people clearly stipulated the polygamy system, the Xia king could marry nine wives, those with titles below the prince could marry seven to three wives, and ordinary people could marry up to two wives. The Xia people also do not have the concept of eldest sons, and all the sons of wives are sons-in-law, and they can equally share the property of their fathers.

In addition, the Xia people also have civil marriages such as "plunder marriage", "exchange marriage", and "pawn marriage". Predatory marriages were mainly popular among nomadic tribes, and in spring and autumn, young men would mount their horses and spears and go to other tribes to plunder young women as their spouses. This tradition has been popular in the grassland for two or three thousand years, but it is officially forbidden because of the abuse of violence and other reasons, and the law of the Xia Kingdom stipulates that once a woman is found by the government, she will return to her original family or stay and live with the current tribe.

Exchange marriages are a popular way of being poor. What if the two families are poor, and they can't afford each other's dowry, and they can't afford to pay the bride price? Let's swap with each other. Your son is my son-in-law, and my son is your son-in-law, and this kind of marriage is also a way that the poor cannot have children, but the many social phenomena that accompany it, such as child marriage and excessive age difference, are also painful problems for conscientious public intellectuals.

Pawn marriage, speaking of which, is a product of the development of commercial society. The tenants cultivate the land of the lord Bayi, but they have to lose money at the end of the year, the usury donkey rolls, and the capital of three or five buckets is not enough to repay with the production of five or six acres of land, and it is more and more accumulated over time, what to do, the whole family is so poor that they wear a pair of pants, and there is really nothing to pay off the debt, so they have to use their wife and daughter to pay off the debt. As the saying goes, the whole family came about.

In general, the remnants of slavery in the Xia were much stronger than those in the Song state, and slave labor was rarely used in the economic sphere of the Song state, mainly concentrated in the field of private ownership of the family. And several main economic pillars of the Xia Kingdom, such as mining and economic planting