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At the same time that Zhang Jiashi had to seek a retreat for the Great Qin Empire in order to win or lose an unpredictable war, the Xiongnu Shan Yu Maodun was also worried about a matter. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 infoPlease search for the most complete! The fastest updated novel

That is, he did not want to engage in a full-scale war with the Great Qin Empire.

Of course, this is not to say that Mao Dun is afraid of the Great Qin Empire, but Mao Dun has an idea that the Great Qin Empire, which is obviously weaker at the moment, is actually not easy to deal with.

This point of Mao Dun's understanding of the Great Qin Empire is mainly caused by not being too deep.

In the trade and even war exchanges between the Great Qin Empire and the Xiongnu in so many years, because of some situations of the Xiongnu people, such as their living habits, it was difficult for the Xiongnu to enter the hinterland of the Great Qin Empire. And arranging for the envoy group to enter the Great Qin Empire will allow the Great Qin Empire to monitor openly and covertly, without being able to obtain detailed information.

However, Mao Dun can get one thing from some news channels, that is, the Great Qin Empire seems to have once again listed the Xiongnu as its biggest enemy and taken corresponding countermeasures.

Between the Great Qin Empire and the Xiongnu, the connection between the two sides has actually been handed over since the Qin State conquered Yiqu. Because at that time, the north of the Yiqu people was the place where some tribes of the Xiongnu people located in the Yin Mountains of Hetao lived.

......

Yiqu is an ancient ethnic group or state that was active in the northern part of present-day Jingshui to Hetao during the Eastern Zhou Dynasty of China.

The Yiqu State originated from the Qiang people or the Di people. It is a tribe composed of ethnic minorities in the north. And the historical Yiqu never surrendered to the Zhou Dynasty.

There is this statement in the "Bamboo Book Chronicle": Yiqu existed as early as the end of the Shang Dynasty in the time of Wuyi, and the Zhou Gong Jili was ordered to defeat Yiqu in the thirtieth year of Wuyi, and the secret beard that King Wen of Zhou had crusaded against may also be related to Yiqu. Legend has it that Yiqu was also one of the five ethnic groups who lived in the local area when King Xuan of Zhou was the prince, and later submitted to the Qin State during the reign of Qin Mugong.

It is clearly recorded in the "Historical Records" that the appearance of "Yiqu" was in the early years of the Warring States Period, when Qin Ligong came to pay tribute. Later, Yiqu gradually settled down, annexed the surrounding tribes, became powerful, and clashed with the Qin state: "Yiqu built a city to defend itself, while Qin slightly encroached."

In the thirteenth year of the reign of Emperor Qin (430 BC), Yiqu invaded the Qin State, and the army once arrived at the Wei River.

In the seventh year of King Hui of Qin (331 BC), there was a civil strife in Yiqu, and the Qin State took the opportunity to send troops in the name of helping to quell the chaos, and Yiqu began to decline. In the eleventh year (327 BC), Yiqu declared himself a vassal to the Qin State, and the Qin State established Yiqu County. However, after the new throne of Yiqu was determined, he was not willing to submit to the Qin state, and went to the Central Plains to visit the Wei state, seeking an opportunity to jointly oppose the Qin state ("Warring States Policy: Yiqu Jun's Wei"). In the seventh year of the reign of Queen Qin Hui (318 BC), the six kingdoms of Chu, Wei, Korea, Qi, Zhao, and Yan joined forces to attack Qin, and Yiqu took the opportunity to raise troops and defeat the Qin army "under Li Bo" ("Historical Records", "Warring States Policy").

Soon after, Qin defeated the alliance of the six countries, returned to the division to defeat Yiqu, and captured its twenty-five cities in the eleventh year of the Later Yuan Dynasty (314 BC). In the first year of King Wu of Qin (310 BC), Yiqu took advantage of the funeral to rebel and was defeated again by the Qin army. After the death of King Wu, King Qin Zhao succeeded to the throne at a young age, and the Qin State was in civil strife for a time, and Yiqu took the opportunity to re-emerge. King Yiqu had an affair with Empress Dowager Xuan, the mother of King Qin Zhao, and gave birth to two sons. In the thirty-fifth year of King Qin Zhao (272 BC), Empress Dowager Xuan booby-trapped King Yiqu in Ganquan Palace. The Qin State immediately sent troops to destroy the Yiqu, expelled the Yiqu from the area south of the Yellow River, set up three counties in its place, Longxi, Beidi, and Shangjun, and began to build the Great Wall on the border.

Another similar version: During the reign of King Hui of Qin, the Yiqu State defeated the Qin State. In order to take revenge, King Qin Zhao killed the king of Yiqu by fraudulent means, and launched an army to attack the country of Yiqu, which was actually destroyed. (See "Warring States Policy" Fan Sui said that the King of Qin") Fan Sui to Qin, Wang Tingying, said Fan Sui said: "The widow should be ordered for a long time." Today's matter of righteousness is urgent, and the widow invites the queen mother on the day. Now the matter of righteousness is over, and the widow has been ordained. Bow to Min Ran is not sensitive, and respect the gift of the guest and host. "King Qin wanted to attack Yiqu at that time. Empress Dowager Xuan attacked Yiqu, but only eliminated the remnants.

Regardless of which theory of Yiqu's demise is based, one thing is inevitable, that is, after the Qin State conquered Yiqu, it officially bordered the Huns' sphere of influence.

......

At the same time, the Xiongnu were regarded as a nomadic tribe in ancient China

At that time, nomadic tribes did not exist only in desert areas. In the Central Plains, in addition to the Han Chinese, many nomadic tribes also lived. The ancestors of the Zhou Dynasty lived together with Xirong, the king of Zhou You, there were dog Rong, Shanrong, Rong Di, etc., and in the Spring and Autumn period, there were Rong Zhai, Yiqu, Dali, Wushi, Quyan, Lin Hu, Lou Fu, Donghu, etc., all of which may be the ancestors of the Xiongnu. However, at that time, the nomadic peoples lived separately in the form of small tribes, and did not form a large state.

There is a theory that although the Xiongnu were tribal systems, they also had a basic internal and external bureaucracy, and they also had a strong desire for territory. Its royal family is the Su Yu clan, its leader is called Shan Yu, its subordinate kings, leading the tribes, Shan Yu and the king's queen and wife are called the Yan clan (the Xiongnu practice polygamy), which has a certain influence on the Xiongnu politics.

However, there are many hypotheses about the Xiongnu in later academic circles, but because there are not many materials about the Xiongnu left in later generations, and the materials preserved to this day are mainly Chinese documents from another perspective, there are still controversies in the academic circles.

During the Spring and Autumn Period and the Warring States Period, countries expanded their power, and nomads were driven to desert areas. By the middle of the Warring States Period, the nomads formed alliances with each other outside the Saiwai to form a cross-tribal alliance, and gradually formed the three major forces of the Yueshi, Donghu and Xiongnu.

When the Xiongnu were strong (after Mao Dun to the early stage of the military ministers), they broke through Donghu in the east, merged Loufu and Henan Wangdi in the south, attacked the Yueshi and the countries of the Western Regions in the west, and served Ding Ling in the north and Jiankun in the northwest. The range is centered on the Mongolian Plateau, and the east is now the Great Khingan Mountains. It was adjacent to the Qin and Han dynasties along the Great Wall of Qin in the south, and once controlled the Hetao and Ordos areas. To the west, it is bounded by the Altai Mountains, penetrates deep into the Aral Sea and even the Caspian Sea in Central Asia, and reaches the periphery of Lake Baikal in the north. It is known as the "Great Hundred Barbarian Powers".

The Xiongnu were centered on Shan Yu and were roughly divided into left and right wings. King Zuo Xian, that is, King Zuo Tu Qi, controls the eastern side of the empire, and his status is higher than that of other kings, second only to Shan Yu, and is the successor of Shan Yu. The Right Virtuous King controls the western part of the empire.

阏氏, the sound of the smoke limb or Yan branch, contains a beautiful meaning. Even ordinary kings can call their wives the Yan clan, and there are also many titles: such as Ninghu Clan, Zhuanqu Clan, Da Clan, Second Clan, Fifth Clan, and so on. Among the many clans, there are also high and low ranks. Later generations have two versions of this: "The Xiongnu wife is called the Da Yan clan", and "the Zhuqu Yan clan, Shan Yuzhi Yuan Concubine also, followed by the Da Yan clan".

Although the Yan clan is not necessarily the queen, the status of Shan Yu's Yan clan in the Xiongnu is very important. It not only has an important position in domestic affairs and diplomacy, but also plays a role in wars. For example, when Mao Dun besieged Liu Bang, the Yan clan was with the army.

Before the Han-Hungarian War in history, the Xiongnu nation had developed a military force with perfect military equipment. Good horses, sturdy knights, bows and arrows, and cavalry have sturdy armor.

The Xiongnu people mainly rely on hunting, nomadic herding and animal husbandry, and rely on three kinds of animal husbandry: horses, cattle and sheep.

In the diet, meat and dairy products are particularly common, and sometimes fish is consumed. They live in pursuit of water and grass, and their place of life often shifts to other places with the seasons.

The Huns used animal clothes for clothing, and they made trousers, boots, robes, pointed hats or hoods early on, which were well adapted to local life in terms of weight and warmth. The place where he lived was called a dome, and it was a tent made of felt tents, and it was made of wooden strips as pillars and beams. We use a variety of pottery and metalware.

The Xiongnu not only cultivated the fields and produced grain, but also built barns to hide the grain. In addition to cultivation in the main area, there are also riding fields in the Western Regions.

The Xiongnu also attached great importance to commercial exchange, exchanging livestock for luxury goods. They often traded with the Han Chinese, and bought and shipped Han goods to the countries of the Western Regions, including the Roman Empire, especially when the Han passage to the Western Regions was interrupted.

Horses played a dual role in the life of the Huns, as a means of transportation in peacetime and as war horses in wartime. Judging from the unearthed objects, the Xiongnu horses have slightly short bodies and large heads, which should belong to Mongolian horses. Although the Mongolian horse is not very tall, it is full of physical strength, endurance is long-lasting, moves quickly, and is very adaptable to the plateau environment.

"Historical Records: The Biography of the Huns" records that the Hun soldiers were "all armored cavalry" and "more than 300,000 people who controlled the strings".

The Huns' weapons "their long soldiers are bows and arrows, and short soldiers are swords"

Later excavations in the Xiongnu cemetery showed that weapons were generally unearthed in male tombs, mainly copper, iron, bone, and wood, mainly including bows, arrowheads, crossbow machines, knives, swords, ge, spears, axes, meteor hammers, etc. Unlike the soldiers of the Central Plains, the Huns relied on shields to protect themselves, but replaced them with more labor-saving and stronger armor to equip themselves, forming a "fully armored cavalry", mobile and powerful Hun cavalry.

The Huns sacrificed heaven and earth, worshiped the sun and the moon, worshiped their ancestors, and believed in ghosts and gods. In their lives, both peacetime and wartime, there is a close relationship with religious consciousness and is quite superstitious.

The Xiongnu held a collective sacrifice on a specified day every year. The dates of the three annual gatherings are the first month, May and autumn in the Shiji, and the first month, May and September in the Book of the Later Han Dynasty, both of which are the same. Roughly, the New Year's meeting was a small gathering, and the participants were the Xiongnu chiefs. The May convention is the most religious, with a large number of participants, not limited to the elders, but mainly for the sacrifice of their ancestors, heaven and earth, and ghosts. The autumn gathering is a gathering to thank the gods for the autumn harvest.

Because the rulers of the Xiongnu would set up an altar in the "city of Maocheng" in the fifth month of each year (midsummer) to worship their ancestors, heaven and earth, and the gods (see "Historical Records"). Therefore, some Chinese scholars have tried to interpret the "dragon" of the Xiongnu as the "dragon" of the Han people, and believe that the main god of the Xiongnu is a dragon. (The blue wolf and the white deer said: ...... ）

As for the location of the group sacrifice, it is generally held at the place where Shan Yu is located[24], and although they are all sacrifices to the heavens, they are also tasked with discussing national plans and thanking the gods after autumn.

The Huns attached great importance to the graves of their ancestors, not only believing that there were gods after the death of their ancestors, but also that other people also had gods after death, and they could also bring good fortune and evil. It is also believed that after death, people need to enjoy gold and silver clothes and women.

At the time of the war, the Huns also believed in various witchcraft. It reads as follows:

The Book of Han and the Legend of the Western Regions contains the edict of Emperor Wu of the Han Dynasty:

The Han envoy did not return for a long time, so he sent the second division general to think that the envoy was dignified. The ancient doctor Qing conspired with him, and participated in the yarrow turtle, which was unlucky. It is a book of tying horses, and the prime minister and the imperial history of the two thousand stones, all of whom are literary scholars, and even the county subordinate state Captain Chengzhong and Zhao Ponu, etc., all use "the captive binds his horse, ominous!" or thinks that "if you want to see it, those who are not enough will see more than others." "Yi Zhi, the hexagram is too big, the family is in the ninth five, and the Huns are defeated. Bus Fangshi, Taishi Zhixing Wangqi, and Taibu Turtle Yarrow, all thought that auspicious, the Huns would be broken, and the time could not be obtained again. He also said, 'The Northern Expedition is about to be, and it will be in Busan.' "Hexagram generals, the second division is the most auspicious. Therefore, I personally sent the second division to Busan, and the edict must not be deepened. Today's scheming and hexagram are all reversed. The one who coincided with the Hou and the Hou said, "When the Han army came, the Huns made the witch bury the sheep and cattle out of the road and water to curse the army." Alone in the bereaved son of heaven Ma Qiu, often make witches wish it. Horse binders, curse the military also. "The Han army is unlucky." The Xiongnu often said, 'Han is very big, but you can't be hungry and thirsty, lose a wolf, and walk a thousand sheep.' 'The second division is defeated, the sergeant is scattered when he dies, and the grief is always in my heart.

The Xiongnu also had the custom of drinking blood as an oath, and the ritual of the covenant was very serious, which was both an oath and a religious ceremony.

There is an opinion that the religious system of the Xiongnu was more inclined to the shamanic cultural system.

Shamanism is a primitive polytheistic religion, in which people in ancient times associated various natural objects and unpredictable natural phenomena with human life itself, giving them subjective consciousness, so as to worship and pray for it, forming the original religious concept, that is, all things are animistic. The universe is dominated by "heavenly gods", mountains have "mountain gods", fire gods have "fire gods", wind gods have "wind gods", rain gods have "rain gods", and there are various animal gods, plant gods, and ancestral gods on the earth...... Formation of universal nature worship (such as wind, rain, thunder, electric gods, etc.), totem worship (such as tiger, eagle, deer god, etc.), ancestor worship (such as Buddha mother, etc.).

In the ritual of shamanic religious activities, many ritual instruments are used, such as shrines, waist bells, bronze mirrors, drums, drum whips, etc. The ritual vessels are engraved with various patterns of gods, especially on the gods and drums, and in ancient times, they were carved with colorful masks of the gods. These Manchu masks are extremely precious in terms of artistic value, academic value, folk value and cultural value. Since Manchu shaman masks are religious objects, they are generally only treasured by shamans, and it is difficult for outsiders to see them.

Shaman, known as the intermediary between the gods and humans. He can convey people's prayers and wishes to God, and he can also convey God's will to people. Shamans attempt to master the secrets and abilities of super-life forms in various spiritual ways, and obtaining these secrets and divine powers is a kind of life practice of shamans. Shamans are divided into home shamans and wild shamans.

As a god servant, the shaman is mainly responsible for the sacrificial activities of the clan. Wild shamans (also known as great gods) are shamans who are possessed by gods. The activities of the gods to catch shamans include healing, physical disasters, prayers, divination, predictions, and other problems that people need to solve. Manchu shamans are usually the same as ordinary people in the clan, their services are not paid, and there is no authority beyond others, they can marry and have children. After the death of the shaman, the artifacts, ornaments, and costumes used are buried with him.

The new shaman has to be selected, trained (Manchu dark clouds), and finally determined. Manchu shaman masks are mostly used during the sacrifice of the god of jumping. In shamanic sacrifices, according to the requirements of the sacrificial content, various animals or gods and monsters are simulated. Fearing to be recognized by the deceased or the gods, shamans wear masks and cover their faces with the colored tassels on the god's hat. Wearing shaman clothes, waist bells, holding a drum in his left hand and a drum whip in his right hand, with the cooperation of the drum and other ringing instruments, he sings divine songs while beating the divine drum, which is full of mystery. (To be continued.) )

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