During the Zhou Dynasty, beacon fires often lit up on the frontier.
Rong Di, a tribal group that was regarded as barbarians by the Chinese, confronted the Zhou dynasty again and again. Will this be the imprint of war or a prelude to cultural innovation?
In the midst of many collisions and blends, what will be the outcome of this pull?
The social life of Rong Di in Shanxi of the Western Zhou Dynasty and its relationship with the Huaxia people
In the pre-Qin period, the criteria for distinguishing "Rongdi" from "Huaxia" were not static. "Because the Chinese countries occupy the Central Plains, have a developed economy and advanced culture, in the minds of the Zhou people, China is the center of all non-Central Plains ethnic groups."
Tian Jizhou believed: "The division of the five major ethnic groups of Huaxia, Dongyi, Xirong, Nanman, and Beidi in the Zhou period completely conformed to the criteria for ethnic division. They don't understand the same language, have different costumes, different customs, and of course, show the difference in economy and culture. As for the geographical differences, this is self-evident. The so-called east, west, north, south, and middle are the division of regions, and in addition, even in terms of human form and character, some people have described it. ”
The differences between the Huaxia and the Rongdi are reflected in the political organization, economic level, cultural level, etc., which can be explored from archaeological excavations. The exchanges between Rong Di and the Chinese people were mainly wars and conflicts, which promoted cultural exchanges and integration.
The social life of Rongdi
In "Shuowen Jie Zi", the interpretation of "Rong, Bing also." "The "Rongdi" in the Western Zhou Dynasty referred more to a small number of tribes that did not submit to the rule of the Zhou royal family. "The Fourteenth Year of Xianggong" contains: "Rong Ziju Zhi said: ...... My Zhurong food and clothing are not the same as Hua, the money is not compatible, and the words are not reached, what can evil do? Judging from the literature, the "Book of Rites and the Imperial System" cloud "In the west, it is said that Rong, wearing hair and clothing, there are non-grain eaters, and in the north, it is said that Di, clothes and feathers live in caves, and there are non-grain eaters." ”
"The Twenty-second Year of the Duke of Zuo" contains: "At the beginning, the eastward migration of King Ping, Xin Youshi Yichuan, seeing the people who were sent to sacrifice to the wild, said: Less than a hundred years, this is the same! His rites died first. Yang Bojun's note: "It proves that the hair is the so-called Yi and Di customs at that time." "Most of these differences are due to the different climates and natural environments of the regions where we live.
Rongdi society had its own chieftain and a simple political system, which is documented in the literature. "Ancient Book Bamboo Book Chronicle" cloud: "In the thirty-fifth year of Wuyi, King Ji of Zhou fell to the west and captured twenty Zhai kings. Ji Li invaded the west and captured the "Twenty Zhai Wang", Zhai Wang should be the leader of the Xiluo Ghost Rong, the status of the "Zhai King" in the ethnic group is not yet known, but it is enough to prove that the Rong people have their own political system and their own leaders. See also the record in the "Historical Records of Qin": "King Rong made Yu Yu Qin." ”
"Historical Justice" explains: "By Yu, the name of the Rong people." "King Rong appointed Yu to envoy Qin. See also the inscription of the small Yu Ding: "Yu worships the head, and enters the court with a beast." Wang Lingrong...... Beast, Cause, (said): Uncle...... Ghost smell, ghost smell and kiss...... From. ”
Li Xueqin believes that the "beast" is the "chief", and the ghost is the king of the ghost side. The three chiefs confessed to the Zhou people the reason for the ghost party's war with them, which shows that the "three chiefs" should be the small leader of the ghost side, and the ghost Wen is the king of the ghost side. From the point of view of archaeological excavations, the excavation of the Eastern Zhou Dynasty Rongdi tomb is more, the number of burial goods of the Rongdi tomb, the shape of the tomb have a certain difference, the hierarchy is clear, according to the research of the general partial cave room of the tomb owner identity is more special, the Eastern Zhou Dynasty Rong cemetery has clearly shown the class differentiation, the author believes that in the earlier Western Zhou Dynasty Rong society should have had a hierarchical difference.
Rong Di has his own army and weapons. The inscription of Duoyouding records: "There are twenty and three people in the deacon, and the floating chariot is one hundred and ten and seven times." The inscription of Shi Tongding records: "Qi Qijing (punishment), the teacher is the same as the follower, the head is broken (Xun), the Bao (plunder) chariot and horse five times, the big car twenty, the sheep hundred, with (make) the king, the shame, the Rong (plunder) Rong Jinxuan, Rong Ding XX, Shop Fifty, Qi (Sword) Twenty ......"
The Zhou people captured a large number of Rong people, with as many as 117 chariots, which can show that the Rong people have the ability to participate in large-scale chariot battles. At the same time, the Rong people mastered the bronze smelting technology and could make bronze weapons. To sum up, the Rong society in the Western Zhou Dynasty already had its own political organizational structure.
It is recorded in the "Historical Records": "The ancient duke is to depreciate the custom of Rong Di, and build the city and the house, and the city is not to live in it, and the five senses have a division." "When the Zhou people rejected the custom of Rongdi, they emphasized the two key distinctions between sedentary and agrarian societies.
Therefore, it is generally believed that Rong Di's economic life is mainly a nomadic economy, but this is not the case. According to the inscription of "Xiao Yu Ding", "Fu [horse] □□ horses, Fu chariot ten taels (vehicles), Fu cattle three hundred and fifty-five cattle, sheep twenty-eight sheep" It can be seen that the Zhou people captured the ghost side has chariots, there are 28 sheep, there are 355 cattle, cattle are indispensable animals for the agricultural economy, and sheep are animals that are raised more for the nomadic economy.
Judging from the number of captures, the ghost side of the Western Zhou Dynasty should have had both agricultural economy and nomadic economy, and the Rong society was not a single nomadic economy in the traditional concept. Therefore, the Western Zhou Dynasty incorporated Rong Di into the ruling system through conquest, and the process of Rong Di's transformation to an agricultural economy and integration into the Huaxia ethnic group did not cause too much discomfort.
Bronze: The place where the Rong people live has many mineral resources, such as the middle mountain where the Rong and Benrong live has rich copper ore and other resources. The Rongdi ethnic group has mastered bronze craftsmanship, and the technical level is even higher than that of the Huaxia ethnic group in a certain period. As recorded in the inscription of Shi Tongding, "寽 (plunder) Rong Jin Xuan San, Rong Ding XX, Shop Fifty, Qi (Sword) XX, with (casting Zizun) Ding, children and grandchildren, its eternal treasure use." ”
The number and types of bronze artifacts captured are quite large, which shows that the Rong people have mastered the bronze smelting technology. Zhu Fenghan believes that "the frequent wars between merchants and northern ethnic groups from the west and north of the Shang Dynasty during the Wuding period enabled merchants to obtain all kinds of northern style bronzes, so that they could absorb the beneficial elements of northern style bronzes and improve their own utensils." "The typical bronze artifacts of the Rong nationality are three-legged urns, foot mustaches, one-ear jars, etc., and the number of bronzes in the burial goods is relatively large. These three types of artifacts have been found in the Houma Cemetery in Shanxi, the Liujia Cultural Cemetery in Fufeng, Shaanxi, and the Tianma-Qucun Cemetery. It has been verified that the Fufeng Liujia cultural cemetery in Shaanxi Province is the Jiang Rong cemetery, the clan belongs to Jiang Rong, and it is the indigenous inhabitants of the Baoji area, and the high-necked bag-footed mustache unearthed in the cemetery is the representative of Jiang Rong culture.
Rongdi culture has inheritance. Yang Jianhua pointed out in the article "Shaanxi Qingjian Lijiaya Eastern Zhou Tomb and "Hexi Baidi"" that among the burial utensils, "one is related to the northern culture, and the other is a short three-legged mustache. It is believed that amphorae are related to the northern culture on both sides of the Yellow River in the late Shang and early Zhou periods, and the short three-legged mustache was developed from the northern high-tie mustache, which shows the inheritance and development of Rongdi culture in the pre-Qin period. In the process of development, the use of utensils has changed, for example, the three-legged urn has gradually shrunk in shape, and gradually changed from practicality to characteristic artifacts that distinguish the genus.
Funeral customs: It is generally believed that the Rong people are mostly distributed in the western and northwestern regions. From the point of view of the tombs of the Rong people, the tomb shape mainly includes four types: rectangular vertical pit soil pit, rectangular vertical pit single cave chamber, vertical pit double cave chamber and vertical pit partial cave chamber. Similar Rong Di's tomb forms have been found in the tombs of the Western Zhou Dynasty in Fengxi Dayuan Village, Chang'an, Shaanxi Province, and the Western Zhou tombs in Liujia Village of Fufeng. There are also cave tombs in the tombs of the Western Zhou Dynasty in Dayuan Village, Fengxi, Chang'an, and they are also found in the neighboring Zhangjiapo, and their shapes are quite similar to the "partial cave tombs" found in Liujia Village, Fufeng. "Rong Di's burial customs are mainly sarcophagus burials, bent limb burials and straight limb burials.
For example, in the cultural relics of the Hengshui cemetery in Shanxi, the tomb owner of M1 is buried with straight limbs on his back, and the tomb owner of M2 is buried with straight limbs. There are also some small pits and pillar holes found in the Hengshui cemetery, the specific purpose has not yet been determined, and it should be the unique burial custom of the Di people. To sum up, the Rong people have mastered the bronze smelting technology, and the burial goods are mainly bronze, and the main utensils with obvious Rong Di attributes are three-legged urns and one-ear jars, and the Rong Di society has its own funeral culture.
The relationship between Rong Di and the Huaxia people
During the Western Zhou Dynasty, the Rong Di in Shanxi was mixed, and the Huaxia people and Rong Di lived together. King Cheng of Zhou sealed Shuyu in the Tang Dynasty and implemented the ruling measures of "opening up the Xia government and Xinjiang to Rong Suo" to stabilize the political situation and consolidate the rule. Under the implementation of this policy, the Jin State also gradually developed. In this process, the Zhou people and Rong Di were still in conflict, but they were both small-scale wars, and cultural exchanges gradually deepened.
During the war between the Zhou people and the Huaxia people in the late Shang period, the Immediate Calendar of the Present Season in Shanxi Province conquered Rongdi. Historical records:
"In the thirty-fifth year of Wuyi, King Ji of Zhou fell to the west and captured twenty King Zhai; In the second year of Taiding, the Zhou people attacked Yanjing's Rong, and the Zhou people were defeated; In the fourth year of Taiding, the Zhou people cut down the remnants of the Rong, Kezhi, and the king of Zhou Ji was appointed as Pastor Yin; In the seventh year of Taiding, the Zhou people began to call for Rong and Kezhi; In the eleventh year of Taiding, the Zhou people cut down the Rong of the disciples and the three major husbands. ”
From the above seen Rong Di's geographical view, it can be seen that the conquest of Rong Di by Zhou Wang Ji in the early Zhou period was mainly located in Shanxi, although he was defeated by Yanjing Rong, but through the conquest of Rong Di, he obtained the position of pastor of the Shang Dynasty, his own status improved, and his strength was strengthened, which prepared the conditions for overthrowing the rule of the Shang Dynasty and completing the founding of the Western Zhou Dynasty.
After the establishment of the Western Zhou Dynasty, there was a preliminary understanding of the strength of Rong Di, in order to consolidate the rule and stabilize the political situation, Rong Di was not based on conquest, and implemented the rule of virtue, the rule of customs, and the policy of intermarriage, so there were not many wars with Rong Di in this period. "It was a period of social stability.
In the middle and late Western Zhou Dynasty, the national strength of the Zhou royal family declined, starting from the life of King Mu. At the time of King Mu, the national policy changed, and Yao Lei summarized the views of the reasons for King Mu's conquest of the dog Rong in the academic circles as "Mu Wang Yaobing theory, hindering communication theory, threatening rule theory, dog Rong non-tribute theory and Mu Wang Zhou Xing theory", he overturned these views and put forward the theory of "the decline of the royal road". "Historical Records of Zhou Benji" contains: "When King Yi was king, the royal family declined, and the poet was a poet. "Index of Historical Records" quoted Song Zhongyan: "King Yi migrated to the dog hill from the pickaxe, and it was said to be a waste hill, and now Huaili is also." When the royal family declined, he began to write poetry. Since the time of King Yi, the Western Zhou Dynasty has weakened, the theory of "the decline of the royal road" works, King Mu in order to revive the national prestige, conquered Rongdi, but the result is "since the desert does not come." ”
Not only did the political goal not be achieved, but this behavior made Rong Di's only remaining trust and recognition of the Western Zhou Dynasty disappear, coupled with the tyranny of the kings of the Western Zhou Dynasty in the middle and late Western Zhou Dynasty, the Rong Di ethnic group did not have a good impression of it, and instead it was more of a continuous invasion and harassment of the Western Zhou Dynasty, and the Zhou royal family and the Rongdi ethnic group were increasingly vulnerable in the war. At the time of King Xuan, the contradiction between the Zhou people and Rong Di expanded, and the Zhou people and Rong Di in Shanxi had fought many times, such as Tiaorong, Benrong, Beirong, etc.
"The Book of the Later Han Dynasty: The Biography of Xiqiang" contains: "And Xuan Wang established four years, so that Qin Zhong was killed by Rong, and the king summoned Qin Zhongzi Zhuang Gong, with 7,000 soldiers, and broke it, so it was few. Twenty-seven years later, the king sent troops to attack Taiyuan Rong, but he did not resist. In the next five years, Wang Fa Tiaorong and Ben Rong, Wang Shi was defeated. ”
When King Xuan, the location of the Zhou people's conquest of Rong Di can be determined to be Tiao Rong, Ben Rong, Bei Rong, which is located in Shanxi, and the land of Taiyuan Rong should also be located in Shanxi. Yao Lei believes that "Taiyuan is located in the south of Shanxi. "The wars of the Zhou people to conquer Taiyuan Rong, Tiaorong and Benrong all ended in failure, which has a lot to do with the weakening of the national strength during the Xuanwang period. The rulers of the Western Zhou Dynasty were tyrannical and weakened, and they lost many wars with Rong Di.