The historical development of Beidi, what is the ancient Beidi Xirong?

The title of Beidi first began in the Zhou Dynasty, the ancient Han people called themselves Huaxia, and the people of the four directions around China were called Dongyi, Nanman, Xirong, and Beidi to distinguish Huaxia. Beidi is the collective name of the ancient Chinese people for the northern ethnic minorities.

The Book of Rites and the Imperial System": "Yi in the east, Rong in the west, Barbarian in the south, and Di in the north". China's Rongyi, the people of the five directions, all have sex and cannot be moved.

Dongfang said Yi, who was tattooed, and there were people who did not eat fire. The south is said to be barbaric, carved and crossed, and there are people who do not eat fire. In the West, it is said that Rong, who is clothed and skinned, has no grain eaters.

In the north, it is said that Di, who lives in caves with clothes and feathers, and there are no grain eaters.

After the middle of the Spring and Autumn Period, Di and Rong had obvious differences in geography, but throughout the Spring and Autumn Period, and even before the middle of the Warring States Period, Rong Di was still often mixed, and some tribes still had both the titles of Rong and Di. This situation, as well as the surnames of the Northern Di tribes in the Spring and Autumn Period, and the cultural relics of Rong Di in northern Shaanxi, Shanxi, and Hebei, all show that the Rong and Di in the Spring and Autumn Period were only clearly different in geographical distribution, but the ethnic groups were relatively close.

Entering the Warring States, some of them have integrated into the Hu people after the Hu people went south, and became one of the important ** Xiongnu.

Di Zuo said that the "Spring and Autumn" began in the middle of Spring and Autumn, but the "Chinese Zheng Guo" has been recorded by Di in the Western Weekend. This is the name of the Central Plains Zhuxia for some tribes and countries in the north, not their self-designation. "Spring and Autumn" recorded in the thirty-second year of Zhuang Gong:

Winter, Di Vaxing. This is the first time that Di appears in the "Spring and Autumn Period". At this time, Jin Xiangong was in power, and the relationship with Di people was complicated, but Rong and Di were often confused.

After the Qin and Han dynasties, throughout ancient China, the narrow sense refers to the Qiang tribes, and the broad sense includes the ethnic groups in western China.

When the Xia, Shang and Zhou dynasties were still alive, the surrounding ethnic groups were still uncivilized, so they were divided into Dongyi, Xirong, Beidi, and Nanban according to their location.

The descendants of Yan and Huang who did not obey Zhou Tianzi's orders and did not abide by Zhou etiquette.

The original meaning of Di, Mr. Wang Guowei asserted in "Ghost Fang Kunyi Lynx" is the meaning of "far" and "elimination", and "the latter is extended to the meaning of expelling it from afar". In addition, Di also has the meaning of being strong and powerful, and acting quickly. "Erya Liberation Beast" says:

Elk, absolutely powerful, Di", Xing Yu's "Shu": "Absolutely strong and powerful, Di." "The Book of Rites and Music" says:

Wander away the evil and disperse, Di Cheng cleanses the sound of abuse. Zheng Xuan's "Note": "Di, Di, come and go.

At the beginning of the Spring and Autumn Period, in the north of Qin, Jin, Zheng, Wei, Xing and other countries, that is, in the central and northern parts of present-day northern Shaanxi and Shanxi and Hebei provinces, there were many powerful and powerful tribes, which were a threat to the Central Plains Zhuxia, but at that time they were still unified with the Rong of Xirong and the Yiluo region and called Rong, and only called Beirong in the direction. By the middle of the Spring and Autumn Period, there were records of calling the tribes in the above areas Di, because they were in the north, they were called Beidi. In the almost 100 years after the appearance of Di's family name, many titles such as Chidi, Baidi, and Changdi appeared.

In the late Warring States period, the Hu people rose, and the Xiongnu were the most powerful. To the east of the Hu people there is the East Hu, and to the north of the Hu people there is Ding Ling. At the end of the Warring States period and after the Qin and Han dynasties, the so-called Beidi in ancient China all referred to the Hu people and the Eastern Hu ethnic groups.

Among them, the translated names of Ding Ling and later Tiele and Eile can be phonetically connected with Di. Dan Ding Ling, Tie Le, and Eile are the Chinese translations of these ethnic groups, and Di is the name of the Central Plains Zhuxia for the northern ethnic groups, and the two have different etymologies and different meanings.

During the Spring and Autumn Period, the Beidi and the Qiangrong ethnic groups were similar, while the Beidi in the late Warring States period and later referred to the Hu people and the Donghu ethnic groups, which were completely different from the Qiangrong ethnic groups. Emperor Wu of the Han Dynasty adopted the policy of "isolating Hu Qiang" and Zhao Chongguo's measures to control Zhuqiang in Huangzhong Tuntian, indicating that the Western Han Dynasty had clearly distinguished between Qiang and Hu, but the "Historical Records" and "Han Book" did not establish a biography for Zhuqiang, and the ancestral origin and historical sites of the Qiang people were only attached to the "Xiongnu Biography", and the "Book of the Later Han Dynasty" had "The Biography of Xiqiang". Until now, in some treatises on ethnic history, it is still not possible to really distinguish the Beidi in the Spring and Autumn Period and the Hu people and the Donghu ethnic group called Beidi in the late Warring States period and after the Qin and Han dynasties.

However, the distinction between the two is important for the study of the history and archaeology of Qiangrong and Beidi.

Beidi is divided into Baidi, Chidi and Changdi. Bai Di is in the area of present-day Shaanxi. Chidi is distributed in the southeast of present-day Jin. The name of Changdi is found in the "Zuo Chuan", the details are unknown.

In the Spring and Autumn Period, Beidi was divided into three major tribes. Since the 32nd year of Zhuang Gong in the "Spring and Autumn Period", the name of Di appeared in the "Spring and Autumn Period" and "Zuo Chuan", and in the next hundred years, Chidi has always been the largest and strongest ethnic group in the Northern Di. Gu Donggao of the Qing Dynasty said in "Spring and Autumn Events, Four Descendants Table, Di".

Since the fifteenth year of Xuan Gong, all those who are only to Di are Chi Di also", that is, from 662 BC to 594 BC for more than half a century, is the most prosperous period of Chidi, when Beidi and the Central Plains Zhukaixin Mountain Buhou mainly competed with Chidi.

"Spring and Autumn" recorded in the thirty-second year of Zhuang Gong: "Winter, Di Vaxing. This is the first time that Di appears in the "Spring and Autumn Period".

In the Chinese Zhou language: "What the three armies of the husband are looking for, the arrogance of the barbarians and the arrogance of the emperor, so they are martial." ”

Xunzi Zheng Treatise": "Therefore, the country of Zhuxia is the same as the same ceremony, and the country of the barbarian Rong Di is the same as the same system. ”

The second act of Guo Moruo's "Qu Yuan": "With a Han Shi, he can be the prime minister of a country, the minister of state, the minister of business, the farmer and businessman, the soap Li Taiyu, the barbarian Rong Di, what kind of person, I have almost seen it." ”

Historical Records of Zhou Benji records: Hou Ji pawn, the son does not stand. In the last years of Bu Yao, the Xia Hou clan declined, and he did not do business, and he did not lose his official position and ran between Rong Di. Between Rong and Di, that is, the Shaanxi and Gan generations.

The Book of Rites and the Imperial System": "Yi in the east, Rong in the west, Barbarian in the south, and Di in the north".

Zuo Chuan Huan Liu": "Beirong Vaqi"; Min Yuan: "Rong Di jackal, don't get tired of it"; Xiang Si: "Rong Di recommends residence, and expensive goods are exchanged for land."

The Analects of the Eight Hundreds: "Yidi's Youjun"; Zihan: "Zi wants to live in Jiuyi"; Wei Linggong: "Although the state of barbarians is good."