Original title: "Historical Undercurrents and Traditional Memories: Legends and Memories of Muhuali Descendants Around the Eastern Edge of the Great Wall"
Xie Yongmei
Doctor of History. Professor and doctoral supervisor of the School of Ethnological Anthropology of Inner Mongolia Normal University, Director of the Research Center for the History of Chinese Ethnic Minorities, and Executive Dean of the Institute of Northeast Asian Ethnic History and Culture of Inner Mongolia Normal University. Mainly engaged in the research of Yuan history, Chinese ethnic history, and regional social history of Inner Mongolia.
Abstract: On the edge of the Great Wall in northern China, there have been stories about Genghis Khan's companion, the left hand of the Great Mongolian State, and King Mu Huali for hundreds of years, and these stories have been continuously passed down from the southern part of the Mongolian Plateau where Mu Huali's father and son fought and fought in the northern edge of the Central Plains to the Liao River Valley where the descendants of Mu Huali once lived thousands of miles away, making history dock again in time and space. Over the years, historical facts are not only consciously recorded and written, but also memorized and passed down in oral accounts and legends. Over time, these memories are constantly modified or reconstructed, further and further away from history as they are. But careful study can already find historical traces, circulate context, and it is worth exploring historical anthropology.
Keywords: historical undercurrent; traditional memory; Great Wall; Mu Huali; reconstitution
Preamble
The area along the Great Wall has long been a frontier for conflict and integration between northern nomads and China's native sedentary farming peoples. This regional character, which produces continuous intersection and intense collision between two different cultural groups, has also led to the continuous evolution of the collective memory of the peoples living along the route, and even to the instability of their traditional memories and understanding of mutual relations. This instability of collective memory is directly reflected in the continuous evolution of these groups' understanding of their respective "traditions", resulting in the intertwining of collective memories among the relevant ethnic groups, resulting in the intricacies and confusion of their respective "traditional memories".
Interestingly, this interweaving of "traditional memories" between different ethnic groups is often a legacy of the era of political unification across the Great Wall. In other words, the "traditions" of the various ethnic groups and related groups along the Great Wall, which have been undergoing drastic changes for a long time, are more varied or more recent than the memories of "traditions" of their respective "native" groups. During the Great Mongolian period, after the establishment of the Yuan Dynasty, the descendants of Muhuali, who moved to eastern Liaoning and western Liaoning, have a strong renewal and interlacing of their ancestors' memories. Based on fieldwork on the descendants of Muhuali living on the eastern edge of the Great Wall, this paper explores the historical significance of these groups claiming to be descendants of Muhuali to their traditional memories.
The eastern edge of the Great Wall roughly includes the Qaračin Tümed area. The "Karaqin Tumut" area referred to in this article generally refers to the Jusutu-yin čiγulγan, located in the southernmost part of the Six Leagues in Inner Mongolia during the Qing Dynasty. In the Qing Dynasty, the Zhuosotu League was composed of five Mongolian flags: the left and right banners of Karaqin, the middle banner of Karaqin and the left and right flags of Tumut. Today, except for a part of the Karaqin Right Wing Banner (Karaqin Banner), part of the Karaqin Middle Banner (Ningcheng County) still belongs to the Inner Mongolia Autonomous Region, and most of the rest are under the jurisdiction of Liaoning and Hebei Provinces. These areas are distributed along the northern end of the Great Wall and the northwest side of the wicker edge, located in the intersection of the Mongolian animal husbandry world and the Central Plains farming world of the outer domain, which belongs to the marginal area and is also the earliest Mongolian region to accept agricultural culture.
The ruling nobles of the Tumut Zuoqi and the Karaqin left and right central banners of the Zhuosotu League in the Qing Dynasty were the descendants of Jelm-e, the old slave of the Genghis Khan family (Ötögü boγol), the later golden family Tabu Nang (son-in-law), which was the only special political space in the Mongolian banner of the foreign domain that was not directly governed by the golden family. By chance, the Muruali family, who was also an old slave of the Genghis Khan family, as the leader of the left-wing Mongol legion of the Yuan Dynasty, moved to western Liaoning in the early Yuan Dynasty, and was stationed in the eastern region of Liaoning in the early Ming Dynasty, leaving a rich historical heritage. The Wuliangha tribe to which Shi Leconn belonged and the Zarayil tribe to which Muhuali belonged were the two Mongol tribal groups closest to Genghis Khan's family during the Mongol Yuan period, and the old slave-born Shi Leconn and Muhuali had extraordinary identities and status as Genghis Khan's internal and foreign ministers respectively.
This special political soil that was not directly governed by Genghis Khan, coupled with the factors that began to accept a large number of inland immigrants from the early Qing Dynasty and accelerated the agrarianization, led to the weakening of the authority of the Genghis Khan family and the rise of various non-mainstream groups, and the regional order was re-established. Among them, the Hairtuti family of Tumutzuoqi (present-day Fuxin Mongol Autonomous County, Liaoning Province) is one of them. The distinct presence of Muhuali's descendants in the region is not unrelated to this special historical and political environment.
The group claiming to be the descendants of Muhuali is mainly composed of Mongolians surnamed Li from Tumutzuoqi (present-day Fuxin Mongol Autonomous County) and Mongols surnamed Jin from the territory of the Three Banners of Karaqin. They are said to be from the Zara Yier clan or from the Muhuali family, and have unique ancestral legends and historical memories. These legends and historical memories have become fragmented due to the oblivion of the times, but they have been reconstructed and superimposed in different periods and backgrounds along the undercurrents of history.
I. Case study of Muhuali's descendant groups
In recent years, the author has conducted fieldwork on groups calling themselves the Zarayil people or the descendants of Muhuali in the Karaqin Tumut region and its immediate neighbor Chifeng Prefecture of the Inner Mongolia Autonomous Region. By listing the representative three groups, "Fuxin Li surname", "Arukorqin Qin Qin Qin Jin surname" and "Ao Han Qi Ji surname", this paper explores the ins and outs of the ancestral memories of these groups who call themselves the descendants of Zarayier or Muhuali.
(1) "Fuxin Li surname" Mongolian
In present-day Fuxin Mongol Autonomous County, Liaoning Province, some Mongolians surnamed Li claim to be descendants of Muhuali. In the book "Examination of the Surnames and Village Names of Mengolezin", the article "Mao Haoli (Zariel) (Li)" is written:
The people of this clan said: They are the descendants of Mao Haoli... When people with this surname take the Chinese surname, because both "Mao Haoli" and "Zariel" have the "li" sound, they take the approximate sound of the Chinese character "Li" as the surname. They currently live in Buddhist temple townships, Taosi Huyin Airi (Niuxintun), Noyango, Ballegas (Wangfu Town), Barigas, Taohai (Nanxinqiu), Sharius (Shalius) Township, and Chagan Hada (Changhada) on the outskirts of Muxin City.
Today, the Li Mongols mainly live in six villages in the county, including Yingzi, Niuxintun, and Chaganhada. It is said that the Li family had three families in Chaganhada at that time, the middle family was extinct, the left household was mainly in the dynasty camp, there were more than a dozen households, and there were seven or eight households in Chaganhada. In 1958, during the difficult period, part of it was moved to the Wuzhumuqin and Horqin areas of the Inner Mongolia Autonomous Region.
In 1989, he obtained from Li Shutang's house in Maodun Airi Village, Daguben Township, the "Ancestor of the Li Clan", which was updated in the ninth year of Guangxu (1883), which is a bundled genealogy written in Chinese with a Buddhist niche drawn on brush paper glued to a one-and-a-half-foot-wide and two-foot-long blue cloth, entitled "The Ancestor of the Li Clan". The first ancestor, Li Jian, was mostly lamas in the next two generations, and there were eight generations of ancestors. It was written on the side of the "Tianfu Monument on February 22, 58th year of Qianlong", which reads: "Originally from Da Liushu Zhuang in Lingyang County, Zhending Prefecture, Shandong, he moved to Jianyi East from the exit during the Kangxi period of the Great Qing Dynasty." On the other side it reads: "Since ancient times, Dachengzi has been beaten to death according to the law of the clan, and if he does not obey the first law, he will be sentenced to death according to the law, regardless of whether he is allowed to investigate the official and investigate on February 21, the ninth year of Guangxu." In connection with this, the elderly Taugtunzab of Čootai-in ayil also said:
Mu Huali led an army of 200,000 to attack Guanli and conquer Shandong and Shanxi. Mu Huali's descendants stayed in Shandong, and later a man named Li Jian escaped and came here with his descendants of Sun Darijie. The Qing Dynasty also specifically took evidence of our identity from Lingyang County, Shandong, where our ancestors were the first lamas of Chaganhada. Now it is impossible to tell who is Mu Huali and who is the descendant of Dai Sun Dajie.
The old man of the Li family, Tosqu-yin ayil, another branch of Mongolians surnamed Li in Fuxin, said:
Legend has it that our Li family was the first to live here with a burden, and came from Jinan, Shandong. In the past, this place was once called Li surnamed Tun. It is said that we used to be Han Chinese, but we came here and became Mongols. The family tree was destroyed during the Cultural Revolution. Now there are eight or nine Li Mongol families in the eastern and western villages.
From the oral data and genealogical records of the above-mentioned old people, it can be inferred that the Mongols surnamed Li in the Fuxin area should be the descendants of Muhuali who stayed in Shandong in the Yuan Dynasty who moved here during the Kangxi Dynasty. According to historical records, Muhua Lizi once ate in Dongping, Shandong, and Muhuali and his brother and grandchildren stayed here, and there is the "Dongping County Huansu Ancestral Hall Stele" in the north of Xiaohekou Village, Dong'a Town, Pingyin County, Shandong Province, which was erected in the second year of Zhizheng (1342), which is the monument of Muhua Lidi and his grandson Kuli Kudu. Because of this, Mu Huali posthumously crowned King Lu.
The descendants of Dai Sun mostly controlled Dongping Road, served as Daru Huachi, and were named the King of Dongping, and have been living and breeding in Shandong, and gradually immersed in Han culture. According to legend, some of the descendants of Dai Sun may have come to Guanwai before the Qing Dynasty, and Muhuali's descendants came to them during the Kangxi Dynasty. The descendants of the Muhuali brothers who lived in Guannei had been sinicized, and when they once again drifted to Mongolia with the tide of large-scale Han immigration, some people who had achieved the process of sinicization in the interior had blurred their memories of their ancestors, and they thought they were Han Chinese, but in fact returned to the Mongolian world. Or at least it can be said that after they migrated to Mongolia, they gradually regained their "Mongolian nature".
According to the Mongols surnamed Li in the Fuxin region, legend has it that Muhuali became Genghis Khan's household slave after meeting Genghis Khan. After entering the Qing Dynasty, the descendants of Muhuali, as Dalgunt, did not need to serve in Nagon, and at that time, people who were often worshiped by Qoničin qoroγ-a (also known as Qoničin qoroγ-a, Han name Changyingzi) came to collect sacrifices and collect one or two dollars from each household with the surname Li, only the surname Li had the obligation. They were later sued by Tabuzang, believing that they had been slaves and still had to pay tribute to the new ruler. Therefore, during the Daoguang period, he began to pay 2 kilograms of cotton, 10 kilograms of wine and 10 kilograms of oil to the emperor every year. From these legends, it may be revealed that the Mongols surnamed Li seem to have some connection with Genghis Khan or Sulid Dalgunt who were sacrificed in Ordos, and they may even have fulfilled the same traditional obligations as Sulid Dalgunt, which did not change until the Guangxu period.
(2) "Arukorqin Qi Jin surname" Mongols
In the former Zhaowuda League Arukorqin Banner of the Inner Mongolia Autonomous Region, there is a family with the surname "Jin", they come from the Karaqin Tumut region, and there is a clear ancestral legend that the surname comes from the Altačin altan γadasu - branch of the Zarayil tribe, simplifying the Han surname as "Jin". Although the clan did not mention whether they were descendants of Muhuali, it is said that they came from the Zarayil tribe, and it is said that the ancestors came from the "mouth" and originally migrated from the mouth to live in the Eastern Tumut region. At that time, the ancestor in Fuxin was a strong man, and once rescued the prince Nuoyan from the mouth of a wild beast while hunting, but was misunderstood and belittled, and in a fit of anger came to Karayu Zhongqi, lived in the Wuhua Ten Family (Ongqor-un aru engger) of the Ma (Mahabara) Banner in the neighboring Liaoning region, and defected to Haishan and became an officer under him. In the Karaqin Tumut region, the surname Jin was a large family, and when it came to "black gates" and "black palanquins", everyone knew about them for miles.
However, because his ancestor was addicted to alcohol, he accidentally let the prisoner escape when escorting the "Jindan Dao" mob, and thus was implicated, leaving Ningcheng, and the two brothers ran to the left and right banners of Karaqin respectively. From this family road, through the banners of Weng Niut and Bahrain, through selling coolies, as a young man to live hard. The legend of the Mongols surnamed "Jin" goes back even further, and the history of the ancestors before their migration to Kouli is explained with vivid mythological stories: it is said that "the first ancestors had seven brothers, who lived in the 'Yooyangši' place in Hulunbuir and worked hard, and later the seven fairies became their flock, and each of them received one." One day, hungry, everyone agreed to slaughter their youngest brother's sheep. The remaining fairies saw that the situation was not good, so they appeared in their original form and married the six brothers. The soul of the youngest fairy flew into her mouth, became a family, and finally contacted her sisters through swallows, and was reunited with her family."
Although this is a beautiful legend, it also seems to reveal that the branch of this family traveled from the north to the Han land and then back to the original Mongolian homeland, and the legend itself also contains many characteristics of Han myths and legends such as the "Seven Fairies".
In addition, located in Niuligao Village, Changsheng Town, southwest of Ao Hanqi Banner Province, Chifeng City, there is a natural village called Fengzheng Linzi, which is the third group of the village, commonly known as Beiyingzi. Niuligao is a transliteration of the Mongolian word "Narin γoo", which means slender ravine, because the ditch here is 30 li long. Citrus needle forest, some people say refers to hawthorn trees, and in the family legend of the old Ji family, it is believed that this is the transliteration of the Ji family linzi, as the name suggests, because the original old Ji family Mongols lived here and were named after the surname, so here the Ji surname Mongolian is "Zhanshan household". Legend has it that his father's blood is a descendant of Zarayier Muhuali, and the initials of Ji Yi'er are "Ji (jì) surname, and Muhuali is regarded as the ancestor.
At the end of the 19th century, the Mongols surnamed Ji were the big households of the Ao Han Banner, which can be comparable to the Ao Han royal mansion, and the interviewee Ji's grandfather is said to be the head of ten households, responsible for Wang Ye's taxes, and is also connected to Wang Ye's marriage, there are also forts on the back mountain, the family is solid, and there are more than 100 graves in the Ji family cemetery alone, which is huge in scale and old. During the Qingming or sacrifice, the descendants will go, go around three times, fill in the soil and return, and the Han people will stay away. In the past, in addition to the Ji family, there was also the Gong family, who were also Mongols, and later moved to Oroi-yin süm-e. It is said that some Mongols fled to the ditch during the "Jindando riot", survived, and have been living here, and the Ji family is one of them. Before the 60s of the 20th century, there were more than 100 families in the forest of fengzhi, only a dozen families of Mongols, and most of the Han, and the palace family moved away in the later period.
In 1961, during the "Three Years of Hardship", some members of the Ji surname also moved to northern Mengqi such as Arukorqin, and some ethnic groups were separated from Jijia Linzi to live in the Summer Temple and the Lamb Temple, where the Mongols were even rarer. At present, of the 60 households in Beiyingzi, only 6 Mongol families of the Lao Ji family "stick here", and the Fengzhenglinzi Natural Village in the south are all Han. Today, the family has grown to 40 to 50 people in Arukorqin Qiji, and it is said that Ji is of the same origin as Zhao.
These groups of Ao Hanqi who consider themselves descendants of Muhuali have no legends or memories of much older history. However, Mongolian historical sources reveal that the Muhuali family stationed in eastern and western Liaoning at the end of the Yuan Dynasty did not lag behind, and a large number of Wulu people in the Ming and Qing dynasties merged into the Ao Han and Naiman tribes, and even Mongolian literature often confused Zarayier with tribes such as Wulu and Wuliangha. These origins require further argumentation.
2. Traditional sacrificial customs of Muhuali's descendants
In order to analyze the ancestral memories of these Mongol groups who lived on the eastern edge of the Great Wall and called themselves the descendants of Muhuali, it is necessary to analyze the meaning of their traditional memories by exploring the sacrifices and customs of these groups. Through these analyses, it may be possible to explore the correlation with the memory of Muhuali in the western edge of the Great Wall, that is, in the northern Shaanxi-Ordos region.
(1) Sacrifice to the god Sulid
According to the Mongolian elder surnamed Li, this group has maintained the custom of worshiping and worshipping the god Šülde borqan until modern times, and worshipping Sulid on the second day of the Lunar New Year. At that time, pigs or sheep shoulder blades were offered, and each family surnamed Li had to worship, and the lama would be invited to taste sulid tea, and the lama would go from house to house to chant. The portrait of the god Sulid is a bearded, white-faced, horseback riding a general dressed in armor and holding a silver spear, with four small spears on each side of the silver spear, the Nine Banners. There were five animals around God Sulid. This custom is unique only to Mongolians surnamed Li, and worship Sulid while inviting blessings.
From the image of the god Sulid riding a horse and holding a spear, it looks like a general with black or white silk, but from the description of him as having a white face and white beard, it is also confused or grafted with the image of the land lord of Han Taoism, and this mixed belief is extremely common in the agrarian Mongolian region.
Interestingly, in the western edge of the Great Wall, thousands of miles apart, in the Yulin-Ordos Wuxin Banner area of Shaanxi, the Jinkensulide sacrifice has been practiced for hundreds of years. According to legend, Jinken Batel is a metaphor for Muhuali, and Jinken Sulid is Muhuali, which has been guarded by the Wuerzubu of the Uxin banner for generations. According to the "Golden History" and the archives of the late Qing Dynasty, Muhuali's descendants stayed in Ordos, which may have become the basis for the legendary Jinkenbatel to be personified as Muhuali in the early 80s of the 20th century.
Coincidentally, thousands of miles away, on the eastern edge of the Great Wall, groups that believe that Muhuali descendants are also telling the story of their ancestors that occurred in the western part of the Great Wall, and are fixed in Yin Zhannaxi's "Romance of the Youth History", which is not only a local literary work but also the most representative historical novel of the modern Mongolian people. During the Qing Dynasty, people worshipping Genghis Khan or Sulid used to come from Xizhitara (also known as Qoniqin qoroγ-a, Han name Changyingzi) to Tumut Zuoqi to collect sacrifices and collect one or two dollars from each household surnamed Li. Judging from the fact that only Li had this obligation at the time, they did have some traditional connection with Genghis Khan or Sulid.
(2) Rituals such as sacrificing heaven and fire
In addition, the Mongols surnamed Li were different from the surrounding Mongols when they sacrificed fire in the 23rd day of the lunar month. Instead of Han stoves, they used the traditional Mongolian Tulγ-a to sacrifice the fire, throw butter, fruit, and invite lamas to chant. Maintaining these ritual habits all year round is not easy in the already farmed Mongol farming villages. During the Cultural Revolution, the four old ones were destroyed, and all the cows, ghosts, snakes, and gods were destroyed, and they were no longer worshipped. “
The Mongols surnamed Jin have their own unique customs. That is, before dawn on the first day of the first lunar month, all male members of the family gathered in the courtyard, lit thousands of Buddhist lanterns to worship the sky, did not invite lamas, and forbade women to participate, which continues to this day. This unique custom is very different from the surrounding Mongols. In addition, the eighth day of the first year is to sacrifice the Big Dipper, and each family takes turns to sacrifice it every year. The Jijia Mongols have a similar tradition. That is, at four or five o'clock in the morning of the first day of the first year, all the people gathered together in the courtyard or wheat field to worship the heavens, and there was a set of cumbersome procedures, each holding benches, tables and chairs, burning paper and setting off cannons, so that it was not lively. There are also fires, and trees are also sacrificed at the temple fair on April 18.
(3) Sacrifice to the land lord (Čaγan ebügen)
As mentioned above, the image of the god Sulid enshrined by the Mongols surnamed Li has already taken on the image of both a Mongol general and a Taoist land lord. In addition, the legend of the Mongols surnamed Jin also sacrificed Čaγan ebügen (according to the description of the Taoist land god Yi Landlord, also called Antarctica), they painted Čaγan ebügen on canvas and folded it for collection, so it was also called Ebkemel burqan (folding Buddha), which is strictly forbidden to outsiders.
Third, the reconstruction of the historical memory and tradition of Muhuali's descendants
(1) The intertwining of the inheritance of the Mengyuan Empire and the memory of breaking into the Guandong in the ancestor legend
According to the memory remains of the Mongolian group surnamed Li in the Fuxin area, it was found that there were obvious differences in the ancestor legends of the same surname group. The old man Li, who was born as a farmer, relied on his family memory to believe that his ancestors "came from Jinan, Shandong Province to carry a burden... It is said that we used to be Han Chinese, but we have become Mongols here." Obviously, the descendants of Mengyuan, who have been immersed in Han culture for hundreds of years since the Yuan Dynasty, followed the tide of disaster victims in Shandong, Hebei and other places since the 18th century to break into the Guandong, and when they poured into the northeast region, they could no longer clearly distinguish themselves from the surrounding Han immigrants.
The elder Taugtunzabu, who came from the same lineage and came from a lama doctor, reconstructed and interpreted the historical context of the Li family based on the historical sites of Muhuali Kundi precipitated in the Liao River Valley, and emphasized the relationship between the Li family and the Liaodong region with "more than 700 years ago, the Muhuali brothers fought in this area, lived and multiplied so far, and never left", claiming to be the direct inheritors of the authentic Mengyuan cultural heritage, thus deliberately forgetting that the Muhuali brothers were given the title of Central Plains Han land. The variation of the culture and national identity of some of its descendants in the context of Han culture and society. As we all know, during the Great Mongol Kingdom, the lands of Eastern Mongolia were under the rule of Muhuali in the years before the brothers of Genghis Khan and Hongjira and other relatives were sealed. In 1214, Mu Huali led an army to attack eastern Liaoning and western Liaoning, and was regarded as "king" by the locals. After Kublai Khan came to the throne, in order to consolidate his rule over the Liaodong region and weaken the power of the host kings, he established Liaoyang Province, and threw five of the left-wing Mongol legions led by the Zarayil tribe to move some tribes to Liaoyang, and the Muhuali family opened the capital Liaoyang.
Liaoyang Province was in the territory of the host kings and was a special case among the provinces of the Yuan Dynasty. At first, the Zarayier tribe was stationed in the area of Jinzhou in western Liaoning, but in the middle and late Yuan Dynasty, the Zarayier's forces gradually advanced to Liaodong, and by the end of the Zheng period, Mu Huali's descendants did not only pay tribute to the imperial lieutenant, but also served as the left chancellor of Liaoyang Province, and also inherited the title of "king". By the end of the Yuan Dynasty, there were still Muhua Li Shisun Naha with hundreds of thousands of troops to fight against the Ming court according to Jinshan. To this day, there is Gewang Village in Yixian County, Jinzhou, which is the place of the "King Stele" or "Gewang Stele" recorded in historical sources such as "Records of Emperor Taizong of the Qing Dynasty" and Yang Tonggui's "Shen Fu" and "Fengtian Tongzhi". Gewang Stele, a different pronunciation of "King Stele", is located in the territory of Jinzhou, which is under the jurisdiction of Liaoyang Province in the Yuan Dynasty. The stele was built by King Nai Mantai, a descendant of the Yuan Emperor Mu Huali, and his father Kusu Hu'er.
These historical records and contemporary relics all illustrate that in the area of eastern Liaoning and western Liaoning, outside the northern kings of Wulusi and ordinary thousand households, there is a special force, that is, the meritorious group with the old slave tribe Zarayier as the core. This area was undoubtedly an area where the Muhuali family's influence penetrated and had a deep influence, and it is also an important local Mengyuan historical and cultural heritage.
However, the record in "The Ancestor of the Li Family" that "originally from the Great Willow Willow Tree Zhuang in Lingyang County, Zhending Prefecture, Shandong Province, moved to Jianyi East from the Kangxi period of the Great Qing Dynasty" reveals a clearer and more definite context of the Li family. The elder Taugdunzab also did not shy away from talking about the history of immigration of his ancestors, but emphasized one point: "Muhuali's descendants stayed in Shandong, and later a man named Li Jian escaped and rushed to bring the descendants of Sun Darijie." That is to say, before the descendants of Muhuali migrated north of the Great Wall, the descendants of his brothers and grandchildren had already lived and reproduced here.
Muhuali's brother took King Sun Junwang in the "Yuan History", and its historical records are sparse compared to Muhuali. The deeds of Dai Sun and his descendants are glimpsed in historical materials such as "Yuanshi Muhuali Biography" and Tu Zhi's "Muhuali History", volume 27, "Muhuali and Sun Biography", and "Zhizhengji • Zharar Ancestral Hall". He took his grandson from his brother to Hebei and Shandong, and was later made the king of Dong'a County, Shandong, and his descendants were appointed as the governor of Dongping Daru Huachi or governor. It can be seen that the Muhuali brothers were all given the title of Shandong, and some branches remained here, and Muhuali's father and son were posthumously named "King of Lu", all from this.
In other words, although the Muhuali brothers once moved to Liaodong and Liaoxi, or were stationed here, some branches of their family stayed in the Shandong area of the Central Plains. After a long period of Northern Expedition in the Ming Dynasty to the readjustment of the nomadic lands of Mongolia in the early Qing Dynasty, it was obviously unreasonable for the Muhuali family in the Liao River Valley to remain unmoved. Moreover, historical records record that at the end of the Yuan and early Ming dynasties, Naha, a descendant of Muhuali, gathered to live in Jinshan and stayed alone in the base camp. In the twentieth year of Hongwu (1387), Naha was forced to return to the Ming Dynasty with 200,000 of his subordinates, and the number of the lower parts of Wutou should be moved inward or reorganized in place. Legends such as another branch of the Zara Yi'er clan in the Karaqin region, such as the Jin family about the daughter of heaven going down to mortals and flying to live in the mouth, and the reunion with the sisters outside the mouth, also seem to have a tendency to embed the history of the ancestors within the framework of the myths of the Central Plains. The legends and genealogies of the surnames Li and Jin illustrate the historical facts in the drastic social changes of the Sinicized descendants of the Mengyuan in Shandong that began in the process of social reconstruction in the Liao River Basin in the middle of the Qing Dynasty.
(2) Climbing famous families and constructing family history
Attaching to prominent families or local ruling classes, or reconstructing family histories under the guise of ancient legends, is the usual approach most families take when searching for their roots. It is not uncommon to link the history of the past to the famous families or village sages of the region, and to reconstruct the legends of the ancestors within this framework.
In the Qing Dynasty, except for the Tumut Right Banner and the naturalized city of Tumut, Zasak was a descendant of the Golden Family Dayan Khan, the rest of the banner ruling nobles were the Golden Family Matabu Bagang. The word Tabunong, meaning son-in-law of the prince or son-in-law of the official family, may have originated from the five princes and five kings of the Yuan Dynasty, that is, five casts. According to legend, they were born in the Wuliangha tribe, the old slave of the Golden Family, and were descended from Genghis Khan's famous general.
In the Hai clan of Mengolzin in present-day Fuxin Mongol Autonomous County, there are legends and stories of climbing the fame of the region. The Hai clan, short for Qyiladud of Mongolia, was a new prominent clan in the Karaqin Tumut region of the late Qing Dynasty. The legend comes from the "Kuku and Tun Naturalized City" and is a descendant of the sea tiger general, which has an absolute advantage in the legends of various sources of the Hai clan. However, some people still believe that the Hai clan comes from the surname of Muhuali, who became a slave of Genghis Khan's ancestor Haidu family and followed the surname Hai. Although there is a Yuan generation, the Mu Huali family, as the Yuan family ministers, was praised by the literati Moke as "the family of the family" or "the clan that gives the people of the country", but Mu Huali came from the Za Ti branch of the Zarayi Erbu, which is clearly recorded in the "Collection of History", and there is no Hai clan in the Shi Cheng. There is a strong tendency in this structure to graft the emerging family of the Karaqin Tumut region to the Muhuali family, an ancient famous family in the region, in the process of regional social restructuring, so as to enhance the legitimacy and advantage of the Hai clan in the regional group competition.
There seem to be similarities between the ins and outs of the Ji family in the territory of Ao Han Banner. The descendants of the Ji family, who migrated north from the Ao Han region in southern Inner Mongolia to the nomadic world of Mongolia and have a certain cultural heritage, tell us about the glorious history of their family in the Ao Han region, and emphasize that their ancestors are Mu Huali, and the surname "Ji" is derived from the first letter of the word "Zarayier", and the hometown location "Fengzhenglin" means "Jijia Linzi". However, when we followed these clues to search for the descendants of the Ji family in the ravine of the Ao Hanqi Banner, we found that they were either sinicized or had no knowledge of their ancestral history, let alone who Mu Huali was. Some people with the surname Ji, who still speak Mongolian, tell us that "Citrus Needle Forest" means hawthorn tree in the local Mongolian language, so named after the abundance of hawthorn in this place. Although many clues cannot be further verified, it is doubtful that the Mongols surnamed Ji, who returned to the nomadic world, reconstructed traditions along some historical streams.
Written at the end of the 19th century by Yin Zhan Nahi of Eastern Tumut and widely circulated on the eastern edge of the Great Wall, the Romance of the Youth History seems to have become the basis for many Mongolian descendants in the surrounding area to firmly associate their root legends with Muhuali. When Yin Zhannashi continued to write "Romance of the History of the Youth", he said that he had referred to ten books on the history of the Yuan Dynasty, and repeatedly emphasized that the "Romance of the History of the Qingshi" was based on the various historical books of the Mongol Yuan Dynasty that his father had collected, and that he only did it to survive in the eastern fringes, be familiar with Han culture, but "all Mongols can know their own history" who "know nothing about the history of their own Mongols". To this end, the author went around visiting the elderly, checking and verifying the notes, and was painstaking. Carefully reading the "Romance of the Youth History", the writing form mostly follows the model of the Mongolian rap art of Uliger that was prevalent in the Karaqin Tumut region at that time, and draws on the narrative style of the "Romance of the Three Kingdoms".
Why does Yin Zhan Naxi closely surround the Muhuali family and capitalize Muhuali as an auspicious bag? The "Romance of the History of Qing" describes the relationship between Mu Huali and Genghis Khan as "a generation of monarchs who have always shared hardships and hardships", which can be described as a fish in water and intimate. Genghis Khan missed Muhuali very much during his western expedition, and often wept because of it. After hearing Mu Huali's bad news, he didn't want to die, and used "I lost half of my arm, the country lost the wall" to describe the regret of losing my beloved general, which is everywhere in this description of "Romance of Youth History". Even after Mu Huali's death, the battle process of taking Sun and Xiaolu's uncle and nephew was greatly depicted by Yin Zhan Naxi, accounting for a large proportion of the entire book. The description of other generals is quite stingy.
In fact, there is no Biography of Dai Sun in the "Yuan History", and other history books rarely mention these stories of Dai Sun or Xiaolu. It is worth noting that the name of Dai Sun is only found in the Han nationality, and the original meaning is not clear. In the "Romance of the History of Qing" and folklore, the names of Daisundarjai and Tas toγus are completely called Daisundarjai and Tas toγus, and from these details it can be seen that the Karaqin Tumut region has a rich Muhuali family heritage, and the Wuliang Habu Le Cong family, which is also from the old slaves of the Golden Family, has been the ruling aristocracy in this region since the Qing Dynasty, and has a lot of commonalities with the Muhuali family. As Mu Huali's deputy general, he and Mu Huali were in charge of Genghis Khan's internal and external affairs, and it is not surprising that he grafted and inherited the history of the two to highlight his status in the regional society.
According to the legend of the Mongols surnamed Li: During the Wokuotai period, Muhua Li's son Xiaolu led an army to attack Fengxiang Mansion in Shaanxi, and won the war with the secret help of his ancestor Muhuali, and Xiaolu knelt down to thank him. When Wo Kuotai heard about this, he ordered Yu Xiangyun Mountain to build a temple to enshrine three generals, the middle of which was Mu Huali. These legends are much the same as those recorded in the Romance of the Youth. "Romance of the History of Qing" wrote: When Muhua Lizi Xiaolu was attacking Fengxiang Mansion, he suddenly heard a thunderclap, and everyone saw Mu Huali dressed in golden armor, wearing a golden helmet, wielding a large knife, cutting down the city guards, causing the golden soldiers to scatter their souls. Seeing his father's figure, Xiao Lu cried, prayed, and offered the statue of his father in the main hall of Fengxiang Mansion.
Later, the Mongol army broke through Fengxiang, Luoyang, Hezhong Fu and other places, still issued orders that it was strictly forbidden to kill the people, so the people everywhere discussed and built a temple to enshrine the portrait of Xiaolu and others. After hearing this, Xiao Lu immediately said: "My ancestor died here, if Ru and others build a temple, they can build a temple in Fengxiang Beishan to sacrifice the spirit of my ancestor." "The people were very happy, so that a large temple was built on Xiangyun Mountain north of Fengxiang, and the Mongolian Taishi Mu Huali was enshrined here, and on the left and right sides, bronze statues of Shi Tianying and Li Quan were erected. It can be speculated that the Mongols surnamed Li deified their ancestor Muhuali through the stories in the "Romance of the Youth History" that circulated among the people since the late Qing Dynasty, thereby strengthening the memory of their ancestors and the Mengyuan Empire. Among them are the stories of Muhuali's father and son's conquest on the northwestern edge of China, thousands of miles away, and the legend of the Han people building the Ao Bao temple for Muhuali on the western edge.
Perhaps it can also be imagined the other way around, in the "Romance of the History of the Youth", these folk memories that deified Mu Huali were widely adopted, systematized, and fixed. Yin Zhannashi was born in Chaoyang, Liaoning, which is adjacent to Fuxin County, and at that time there were two banners on the left and right of Tumut. During the Daoguang period, his father Wang's Prince Bala wrote the "Romance of the Youth History of the Great Yuan Shengshi Shi", which was temporarily stranded due to the death of the expedition, and Yin Zhan Naxi continued to complete it. The writing process of the book was long, and Yin Zhannaxi once said that he went around to solve the doubts in the historical materials and visited the people. In time, I may have heard the ancestral legend stories told by the descendants of Muhuali in the Tumut Zuoqi area, and it is not known in the kneading book. The "Romance of the Youth History" particularly highlights Mu Huali, and even describes him as a counselor who competed with Zhuge Liang's "both civility and martial arts", and also recorded his family members in detail. This classic work, in turn, guided the Mongols in the surrounding region along the trail that followed, firmly connecting themselves with Muhuali and the Mongol Yuan Empire.
Conclusion
The legend around Muhuali as the ancestor scattered along the Great Wall can be said to be the most typical spiritual trace left by the Mengyuan Empire ruling China for more than a century. Geographically, it closely surrounds the boundary between the Central Plains and the northern world along the Great Wall, and most of the people who inherit these legends are the grassroots people who "return to the north" again by chance or inevitably crossing the Great Wall again with the tide of immigration from the Central Plains after the long Ming Dynasty, the Qing Dynasty. And every time you cross the Great Wall, the content and version of these legends surrounding Muhuali also change. The descendants who remained in the Central Plains protected and promoted the historic pride of their communities by emphasizing Muhuali's "Central Plains" or "unity." The descendants who returned to the north of the Great Wall hastily restored their Mongolian nature, which had been worn out by the Central Plains society, in the foreign Mongol world, and enjoyed their natural pride as nomads. However, the content and version of the legend of Muhuali's ancestors have changed several times, and in the deep memory of these grassroots groups, we can glimpse the traces of crossing the Great Wall in the long years since the 13th century.
Judging from the ancestor legends of the Mongols such as "Fuxin Li surname" and "Arukorqin Qinqijin surname" cited in this article, they all have relatively consistent experiences of migrating from Mongolia to the Han region of the Central Plains and then migrating to the Karaqin Tumut Mongolian region, and have created a certain relationship between their roots and the Zarayil clan or the Xunchen Muhuali family who were active in Liaodong and western Liaoning in the Yuan generation. It is worth noting that when the Mongols moved from the Mongolian plateau to the Han land and returned to the Mongol world, due to the long years of infiltration and their own transformation, there were often many non-Mongolian factors, so that sometimes they began to wonder about their origin and lineage.
But no matter how the general environment changes, even if it loses many characteristics of the original, each individual is the smallest family community, still adhere to traditions and transmit ancestral memories. Conversely, due to the historical origins and heavy accumulation of some regions, these historical undercurrents can easily lead some individuals or groups to appropriately graft their own root legends within the framework of these discourse systems, flaunting their own lineage while highlighting their family power and influence. All these legends and memories may also be able to explain a deeper historical origin, which requires us to use historical records to verify and further analyze.
In the process of writing, this article has been criticized and corrected by many senior scholars such as Mr. Zhou Qingshu, Professor Xiao'er Zhujin Burensayin, Professor Baoyin Deligen, Professor Wu Erge and many other senior scholars, and I would like to express my deep gratitude.
Note: This article was originally published in Yuan History and Ethnic and Frontier Studies Collection, Issue 1, 2019. For the convenience of mobile reading, notes and references are omitted.
Responsible editor: Li Jing