Qi died in Zhou, and with the exception of the above-mentioned Gao Wei who wanted to run to the Turks, Shaoyi and Changbi rebelled against the Turks, the rest of the clan ministers were surrendered to Zhou, and Emperor Wu of Zhou returned to Chang'an with the title of "Thirty kings of Rencheng."
After that, they did not scatter the western soil from the killers, and they all died." The northern Qi clan's encounters in the northern surrounding areas may show from the opposite side why it is not uncommon for the former dynastic clans to defect to the Northern Turks at a time of political turmoil or dynastic change in the Central Plains.
The Sui Dynasty rose up in the Zhou Dynasty, so the Zhou Emperor changed into Sui subjects, most of whom were removed from the title and died in the early Sui Dynasty, and there is no record of going to the Turks as seen in the literature. During the time of Dulan Khan, the Sui people named Yang Qin fled into the Turks,
It is falsely said that "Liu Chang, the Duke of Pengguo, rebelled with the Yuwen clan and caused Princess Dayi to send troops to disturb the border.".
The Duke of Pengguo of Northern Zhou married Yuwen Shi, like Princess Dayi, was a Northern Zhou princess, and Yang Qin falsely claimed that Liu Chang and his wife were anti-Sui, because they sent her to secretly inform princess Dayi of the former dynasty and the Turks, and asked the Turks to send troops to invade the Sui Border.
Inside and outside, Du Lan believed and sent troops to harass the Sui Dynasty.
Sun Sheng, the head of the Sui dynasty who was mediated in diplomacy, went to the Turks and demanded Yang Qin, but was refused. However, by bribing the Turks, Changsun Sheng found Yang Qin, a rebel in the Sui Dynasty, and then retaliated against the Princess Dayi who instigated the Turks to disturb the Sui border.
Exposing it to the scandal from Juan.
In anger, Dulan Khan killed the princess and handed over Yang Qin and others to Changsun Sheng, and Qin and others were brought back to the Sui Dynasty. Yang Qin, this person, there is no record of origin in the history, but it should not be a simple wanderer, without any relics can come to the Turkic king's account to see Ke Dun, it can be seen that it is not a general generation, should have some kind of connection with the upper sui or Sui clan and hate the Sui Dynasty,
Otherwise, as a rogue, how could he have the intention of provoking a sudden-Sui war?
After the Sui Dynasty and Northern Zhou, although many of the Northern Zhou clan ministers of Northern Zhou became Sui ministers, but the end was not good, the Northern Zhou clan had a relatively large hatred for Sui, and the above-mentioned princess of Dayi who cooperated with Liu Chang to disturb the Sui border,
It was the Northern Zhou princess Yuwen Clan who entered the desert north because of her pro-Turkic relationship before the fall of the Northern Zhou Dynasty.
Some of the Northern Zhou Sects of the Sui Dynasty ostensibly served the Sui, but there were many people who secretly plotted against the Sui; some of them flowed into the Turks, although there is no historical record, but they resembled Yang Qin, or there were.
Or even those who used the power of the Turks to achieve their goal of restoring the country. Of course, there is also another possibility, that is, Yang Qin was sent by Sui to divide the Turkic forces.
Therefore, the timing and purpose of man's arrival in the Turks are too coincidental, and the history is not detailed, and can only be doubted.
As early as the period of the merger of Western Wei and Eastern Wei, Emperor Wen of Western Wei (535-551) had asked to marry Yu Jiulu, the eldest daughter of the Lord of Rouran. During the confrontation between Northern Zhou and Northern Qi, Northern Zhou continued the Western Wei practice of co-opting the Turks to attack Northern Qi, with the intention of reaching closer cooperation between the two sides through marriage with the Turks, and the Turks also wanted to make themselves strong by marrying the upper echelons of the Central Plains regime. most
The Early Turks proposed to Rouran, but were refused.
The Turks turned to "propose to me" (Wei - quote note). Taizu Xuzhi took Princess Wei Changle's wife as his wife." In the later period, the Turks and the Northern Zhou Dynasty were married many times, and only the Princess of the Central Plains who married to the Turks was introduced here, and the envoys and envoys sent by the Central Plains to the Turks were introduced.
Previously, no princess of Northern Qi married a Turk, which may also be one of the external reasons for its failure in the later confrontation with Northern Zhou. Princess Changle of the Western Wei Dynasty and the pro-Turkic, Turkic Muzhan Khan (i.e., Qianjin) also wanted to achieve a closer marriage relationship by marrying their daughters to the Central Plains.
After the death of Zhou Taizu (507-556), Qian Jin again "took his daughter Xu Gaozu, and before he could marry, the Qi people also proposed marriage, and Qian Jin coveted his money and would regret it." The Turks were wandering between Zhou and Qi, and the Northern Zhou Dynasty believed that "the Wei clan used to marry the worm, so they left the Qi people, and now they are afraid of change, and they want to send them to tie the knot."
If Qian Jin repents of marrying a daughter to Northern Qi, then Northern Zhou will lose its advantage with Northern Qi in this competition.
Emperor Yuwen of the Northern Zhou Dynasty was newly established and in urgent need of Turkic support.
In this case, in Baoding Zhong (561-565), emperor Yuwen Yong of the Northern Zhou Dynasty "sent Liangzhou assassin Shi Yang Zhan and Wu Bo Wang Qing to tie the knot, Qing waited until the edict of xinyi, and Qi Jin was absolutely made to make a marriage."
However, the reason why Qian Jin wanted to repent of marriage, in addition to coveting the treasures of the Qi state, also had a lot to do with the secret participation of Qi Jin's brother,The Khan Ashinaku. Kutou lived in the east of the Turks, and with Qi Tonghe, persuaded Qian Jin to abandon his agreement with Northern Zhou, and also planned to send Northern Zhou envoys to Northern Qi. After Yang Zhan knew, "it was a positive responsibility, a generous speech, and a sobbing stream."
The Khan said for a long time: "Fortunately, there is no doubt, when the communists are thieves, and then send my daughter." 'It is the order to be the first to repay the order'.
A war thus subsided between Xu Andu, and Yang Zhan played an extremely important role as an emissary, and also conveyed to Qi Jin the importance that Northern Zhou attached to turks and relatives and the importance of the agreement between the two sides.
Yang Xian (杨楊), courtesy name Chengluo, was a native of Ningyi, Qin County, and was an old vassal of the Western Wei Dynasty. In the north, when it was still under the control of Rouran, he had already sent an envoy to the nomadic regime, and in the first year of the Western Wei Dynasty (535), "The Worms asked for peace, Zhou Wen sent yang Kuan to make an envoy, and married and returned", and after returning, he was made a marquis. Later, he sent out Rouran Na coins.
History seems to be repeating itself over and over again, and the situation faced by northern Zhou has been experienced by Yang Zhan as early as the Western Wei Dynasty.
At that time, Rouran also oscillated between Eastern Wei and Western Wei.
Emperor Wen of Zhou sent Yang Zhan to Rouran, where he "rebuked him for betraying his promises and discussing the intention of marriage, and the creeping feelings were sent to accompany the envoys to report the fate", and Yang Zhan successfully completed the task of sending out the envoys to Rouran.
After that, Emperor Wen of Zhou intended to invade Eastern Wei, fearing that Rouran would attack, he sent Yang Tou to send an envoy to appease Rouran. Therefore, before representing northern Zhou to send envoys to Turks, Yang Zhan was already familiar with the northern nomadic regime, serving as a vassal in Northern Zhou, sending envoys to Turks, and eventually promoting a smooth marriage between Zhou and Turkistan.
Together with Yang Zhan, Wang Qing (王庆), also known as Xingqing (興庆), was a Former Vassal of the Western Wei Dynasty.
In the second year of Baoding (562), he successfully sent an envoy to Tuguhun, "dividing the territory with it, still talking about the good things." Previously, the Imperial Aunt and Imperial Mother of Emperor Yuwen Yong of northern Zhou were abducted by Northern Qi, and Qi sent emissaries to Yubi (玉璧, in present-day Yuncheng, Shanxi Province) to invite mutual city, and Northern Zhou wanted to use this to return the captive imperial aunt and mother to China, so they communicated with the Qi people in many ways.
After the Qi people sent the emperor of Zhou and his mother back to China, the Turks, after hearing about this, believed that Zhou and Qi were good friends and sought a joint attack on the Turks, and at this time Northern Zhou and the Turks were in the stage of marriage.
So Zhou sent Wang Qing to the Turks to explain the matter and reconcile with the Turks.
In the fifth year of Baoding (565), he went to the Turks with Yuwen Gui to greet his relatives, and because Wang Qing was known for his faith in the Turks, Northern Zhou frequently sent him envoys to the Turks. Both Yang Zhan and Wang Qing can be regarded as Northern Zhou's heavy ministers, and this mission is of great significance to Northern Zhou, and the Northern Zhou ministers entered the Turks and reached a marriage agreement with Qi Jin, which freed Northern Zhou from the crisis, and Northern Qi was no longer foolish.
After the Zhou-Turkic marriage, Northern Zhou united with the Turks to conquer Northern Qi in the east,
For the Northern Zhou Dynasty, it can be said to be a successful mission activity.
However, the agreement reached by the envoys was not achieved overnight, and baoding was four years (564) and then the currency was paid to the Turks; before the fifth year of Baoding (565), Yang Zhan and others went back and forth more than ten times before they reconciled with the Turks.
However, Northern Zhou was afraid of the repeated Turks, and sent the courtier Dou Yi to "be a powerful and powerful relative, and was ordered to be an envoy", and when Dou Yi arrived in the Turks, the emissaries of the State of Qi were also there, and the Turks were still wavering at this time.
"Perseverance is righteous, with great righteousness, and the accumulation is determined"
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In February of the fifth year of Baoding (565), in order to welcome the daughters of the Turkic Khans, he decreed that "Chen Gongchun, Situ Yuwengui, Dou Yi, Duke of Shenwu, Yang Xian of Nan'an, And Empress Qingbei of Wubo, and one hundred and twenty people below the six palaces, were greeted by Qianjinya".
Yuwen Gui (宇文桂), courtesy name Yonggui, was a native of Benchang Li Dazhi (present-day Yi County, Jinzhou, Liaoning Province), and later moved to Xia Prefecture (in present-day Baichengzi, Wushen Banner, Inner Mongolia). Yuwen Gui's military exploits were outstanding, and after Baoding and other emissaries went to greet Ashina in the last years,
Tianhe died in the second year of Tianhe (567) to Zhangye.
This was the second time that the Western Wei-Northern Zhou Dynasty went from Chongchen to the northern nomadic regime, and since then, few Central Plains Dynasties have taken the initiative to go to the northern ethnic areas to greet their relatives. But when Chen Gongchun and the others arrived at the Qianjin tooth tent, Qianjin wanted to change again.
Planning to make good friends with Qi, just in the event of a sudden change in the wind and thunder, blowing over the tooth tent, Qianjin was afraid of being punished by heaven, so he prepared a gift to send.
In March of the third year of Tianhe (568), Emperor Wu of Zhou received a personal greeting. The Northern Zhou Dynasty took a long time to welcome relatives, and countless emissaries shuttled between the Central Plains and the North, ostensibly only a marriage between the two countries, but behind them was the entanglement and dispute between the forces between the two sides and even the three parties, and the emissaries of the Central Plains to the Turks shouldered more than just the mission of completing and pro-single mission.
The slightest carelessness can trigger disputes between the regimes of the North and the South and even the East and the West.
Diplomatic exchanges between the Central Plains and the Turks began as early as the eleventh year of the Western Wei Dynasty (545). Emperor Yuan Baoju (535-551) of the Western Wei Dynasty sent Jiuquan Juano to the Turks, and compared with the envoys who later sent envoys from the Central Plains to the Turks, this envoy was not an indigenous Central Plains person, nor did he seem to be a high-ranking official.
According to the "Tongjian", this time it was actually the Western Wei Minister Yuwen Tai who sent him to the Turks to test the strength of the Turks and understand and observe the customs and customs of the Turks, and the identity of this emissary "Jiuquan Hu" is enough to explain,
They themselves or their ancestors were Sogdians from the Western Regions.
However, the Turks who were in the midst of prosperity still regarded this Hu envoy as a representative of the Western Wei of the Central Plains regime, so their countries all celebrated: "Now that the great powers have arrived, our country will be prosperous." The number of Central Plains people who entered the Turks during this period was not very large, and the understanding of the Turks at this time was not deep.
Official and unofficial personnel remained tentative and friendly towards the Turks.
In summary, the various types of personnel who went north to the Turks during the Period from Western Wei to Northern Qi to Northern Zhou can be divided into two main categories:
The upper echelons and emissaries of the Central Plains.
Among them, the upper echelons of the Central Plains can be divided into clans and ministers according to their identities, and from the perspective of clan offices, representative figures such as Gao Shaoyi, the king of Fanyang of Northern Qi, and Gao Wei, the later lord, all defected to the Turks at the time of the fall of the state.
According to the records of Chinese literature, the history books call the northward journey to the Turks "rebellion", but for Gao Shaoyi, who took refuge in the Turks at the time of the fall of the country, he believed that he did not defect, but wanted to go to the Turks to use his power to realize his desire to restore the country.
Therefore, when Gao Shaoyi surrendered to the Turks, he did not have any reluctance.
The later lord Gao Wei was different from Gao Shaoyi, who fled to the Turks at the time of the fall of the country, that is, only to save the life of his entire family, and as the head of a country, did not choose to fight to the death; while Huo Luxian, who was a former chancellor at the time of the fall of the central plains, was different from both, although he had anticipated the tragedy of the family and also considered the possibility of taking refuge in the Turks, but he did not carry it out until he was killed.
Why is there such a big difference in the problem of the upper echelons of the Central Plains on the issue of refuge from the Turks?
First of all, for Gao Shaoyi and Gao Wei, who were the former patriarchs of the Central Plains, when the country fell, they chose to go to the Turks for refuge, because the Central Plains had no place to stay, or as a last resort; and for the Central Plains people who "dreamed" of the Turks, Huo Luxian,
There was no major political change at the time, so in the end there were only ideas and no trip.
In addition, due to the influence of identity restrictions and ideas, Huo Luxian did not go to the Turks in the end. In the concept of the Central Plains at that time, Huayi was incompatible, which was also an important reason why the later lord Gao Wei wanted to go to the Turks and his ministers did not approve of it.
It should be noted that Gao Wei and Gao Shaoyi, as the Northern Qi clan, were not limited to the Concept of Huayi when the country was destroyed and the family died, which shows that for politicians,
When faced with major political choices, family affiliation is not the first important factor.