The Xiongnu [ɕjʊ́ŋ.nǔ] (Chinese: 匈奴; Wade–Giles: Hsiung-nu) were a tribal confederation of nomadic peoples who, according to ancient Chinese sources, inhabited the eastern Eurasian Steppe from the 3rd century BC to the late 1st century AD. Chinese sources report that Modu Chanyu, the supreme leader after 209 BC, founded the Xiongnu Empire.
After their previous overlords, the Yuezhi, migrated into Central Asia during the 2nd century BC, the Xiongnu became a dominant power on the steppes of north-east Central Asia, centred on an area known later as Mongolia. The Xiongnu were also active in areas now part of Siberia, Inner Mongolia, Gansu and Xinjiang. Their relations with adjacent Chinese dynasties to the south east were complex, with repeated periods of conflict and intrigue, alternating with exchanges of tribute, trade, and marriage treaties.
Attempts to identify the Xiongnu with later groups of the western Eurasian Steppe remain controversial. Scythians and Sarmatians were concurrently to the west. The identity of the ethnic core of Xiongnu has been a subject of varied hypotheses, because only a few words, mainly titles and personal names, were preserved in the Chinese sources. The name Xiongnu may be cognate with that of the Huns or the Huna, although this is disputed. Other linguistic links – all of them also controversial – proposed by scholars include Iranian, Mongolic, Turkic, Uralic, Yeniseian, Tibeto-Burman or multi-ethnic.
An early reference to the Xiongnu was by the Han dynasty historian Sima Qian who wrote about the Xiongnu in the Records of the Grand Historian (c. 100 BC), drawing a distinct line between the settled Huaxia people (Chinese) to the pastoral nomads (Xiongnu), characterizing it as two polar groups in the sense of a civilization versus an uncivilized society: the Hua–Yi distinction. Pre-Han sources often classify the Xiongnu as a Hu people, which was a blanket term for nomadic people in general; it only became an ethnonym for the Xiongnu during the Han.
Ancient China often came in contact with the Xianyun and the Xirong nomadic peoples. In later Chinese historiography, some groups of these peoples were believed to be the possible progenitors of the Xiongnu people. These nomadic people often had repeated military confrontations with the Shang and especially the Zhou, who often conquered and enslaved the nomads in an expansion drift. During the Warring States period, the armies from the Qin, Zhao, and Yan states were encroaching and conquering various nomadic territories that were inhabited by the Xiongnu and other Hu peoples.
Sinologist Edwin Pulleyblank argued that the Xiongnu were part of a Xirong group called Yiqu, who had lived in Shaanbei and had been influenced by China for centuries, before they were driven out by the Qin dynasty. Qin's campaign against the Xiongnu expanded Qin's territory at the expense of the Xiongnu. In 215 BC, Qin Shi Huang sent General Meng Tian to conquer the Xiongnu and drive them from the Ordos Loop, which he did later that year. After the catastrophic defeat at the hands of Meng Tian, the Xiongnu leader Touman was forced to flee far into the Mongolian Plateau. The Qin empire became a threat to the Xiongnu, which ultimately led to the reorganization of the many tribes into a confederacy.
In 209 BC, three years before the founding of Han China, the Xiongnu were brought together in a powerful confederation under a new chanyu, Modu Chanyu. This new political unity transformed them into a more formidable state by enabling formation of larger armies and the ability to exercise better strategic coordination. The Xiongnu adopted many of the Chinese agriculture techniques such as slave labor for heavy labor, wore silk like the Chinese, and lived in Chinese-style homes. The reason for creating the confederation remains unclear. Suggestions include the need for a stronger state to deal with the Qin unification of China that resulted in a loss of the Ordos region at the hands of Meng Tian or the political crisis that overtook the Xiongnu in 215 BC when Qin armies evicted them from their pastures on the Yellow River.
After forging internal unity, Modu Chanyu expanded the empire on all sides. To the north he conquered a number of nomadic peoples, including the Dingling of southern Siberia. He crushed the power of the Donghu people of eastern Mongolia and Manchuria as well as the Yuezhi in the Hexi Corridor of Gansu, where his son, Jizhu, made a skull cup out of the Yuezhi king. Modu also reoccupied all the lands previously taken by the Qin general Meng Tian.
Under Modu's leadership, the Xiongnu threatened the Han dynasty, almost causing Emperor Gaozu, the first Han emperor, to lose his throne in 200 BC. By the time of Modu's death in 174 BC, the Xiongnu had driven the Yuezhi from the Hexi Corridor, killing the Yuezhi king in the process and asserting their presence in the Western Regions.
The Xiongnu were recognized as the most prominent of the nomads bordering the Chinese Han empire and during early relations between the Xiongnu and the Han, the former held the balance of power. According to the Book of Han, later quoted in Duan Chengshi's ninth century Miscellaneous Morsels from Youyang:
Also, according to the Han shu, Wang Wu (王烏) and others were sent as envoys to pay a visit to the Xiongnu. According to the customs of the Xiongnu, if the Han envoys did not remove their tallies of authority, and if they did not allow their faces to be tattooed, they could not gain entrance into the yurts. Wang Wu and his company removed their tallies, submitted to tattoo, and thus gained entry. The Shanyu looked upon them very highly.
After Modu, later leaders formed a dualistic system of political organisation with the left and right branches of the Xiongnu divided on a regional basis. The chanyu or shanyu, a ruler equivalent to the Emperor of China, exercised direct authority over the central territory. Longcheng (蘢城), near the Orkhon inscriptions in modern Mongolia, became the annual meeting place and served as the Xiongnu capital.
The ruler of the Xiongnu was called the Chanyu. Under him were the Tuqi Kings. The Tuqi King of the Left was normally the heir presumptive. Next lower in the hierarchy came more officials in pairs of left and right: the guli, the army commanders, the great governors, the dunghu and the gudu. Beneath them came the commanders of detachments of one thousand, of one hundred, and of ten men. This nation of nomads, a people on the march, was organized like an army.
Yap, apparently describing the early period, places the Chanyu's main camp north of Shanxi with the Tuqi King of the Left holding the area north of Beijing and the Tuqi King of the Right holding the Ordos Loop area as far as Gansu. Grousset, probably describing the situation after the Xiongnu had been driven north, places the Chanyu on the upper Orkhon River near where Genghis Khan would later establish his capital of Karakorum. The Tuqi King of the Left lived in the east, probably on the high Kherlen River. The Tuqi King of the Right lived in the west, perhaps near present-day Uliastai in the Khangai Mountains.
In the winter of 200 BC, following a Xongnu siege of Taiyuan, Emperor Gaozu of Han personally led a military campaign against Modu Chanyu. At the Battle of Baideng, he was ambushed reputedly by Xiongnu cavalry. The emperor was cut off from supplies and reinforcements for seven days, only narrowly escaping capture.
The Han sent princesses to marry Xiongnu leaders in their efforts to stop the border raids. Along with arranged marriages, the Han sent gifts to bribe the Xiongnu to stop attacking. After the defeat at Pingcheng in 200 BC, the Han emperor abandoned a military solution to the Xiongnu threat. Instead, in 198 BC, the courtier Liu Jing was dispatched for negotiations. The peace settlement eventually reached between the parties included a Han princess given in marriage to the chanyu (called heqin) (Chinese: 和親; literally: 'harmonious kinship'); periodic gifts to the Xiongnu of silk, distilled beverages and rice; equal status between the states; and the Great Wall as mutual border.
This first treaty set the pattern for relations between the Han and the Xiongnu for sixty years. Up to 135 BC, the treaty was renewed nine times, each time with an increase in the "gifts" to the Xiongnu Empire. In 192 BC, Modun even asked for the hand of Emperor Gaozu of Han widow Empress Lü Zhi. His son and successor, the energetic Jiyu, known as the Laoshang Chanyu, continued his father's expansionist policies. Laoshang succeeded in negotiating with Emperor Wen terms for the maintenance of a large scale government sponsored market system.
While the Xiongnu benefited handsomely, from the Chinese perspective marriage treaties were costly, very humiliating, and ineffective. Laoshang Chanyu showed that he did not take the peace treaty seriously. On one occasion his scouts penetrated to a point near Chang'an. In 166 BC he personally led 140,000 cavalry to invade Anding, reaching as far as the imperial retreat at Yong. In 158 BC, his successor sent 30,000 cavalry to attack Shangdang and another 30,000 to Yunzhong.
The Xiongnu also practiced marriage alliances with Han dynasty officers and officials who defected to their side. The older sister of the Chanyu (the Xiongnu ruler) was married to the Xiongnu General Zhao Xin, the Marquis of Xi who was serving the Han dynasty. The daughter of the Chanyu was married to the Han Chinese General Li Ling after he surrendered and defected. The Yenisei Kirghiz Khagans claimed descent from Li Ling. Another Han Chinese General who defected to the Xiongnu was Li Guangli who also married a daughter of the Chanyu.
When the Eastern Jin dynasty ended the Xianbei Northern Wei received the Han Chinese Jin prince Sima Chuzhi 司馬楚之 as a refugee. A Northern Wei Xianbei Princess married Sima Chuzhi, giving birth to Sima Jinlong 司馬金龍. Northern Liang Xiongnu King Juqu Mujian's daughter married Sima Jinlong.
The Han dynasty made preparations for war when the Han Emperor Wu dispatched the explorer Zhang Qian to explore the mysterious kingdoms to the west and to form an alliance with the Yuezhi people in order to combat the Xiongnu. During this time Zhang married a Xiongnu wife, who bore him a son, and gained the trust of the Xiongnu leader. While Zhang Qian did not succeed in this mission, his reports of the west provided even greater incentive to counter the Xiongnu hold on westward routes out of China, and the Chinese prepared to mount a large scale attack using the Northern Silk Road to move men and material.
While Han China was making preparations for a military confrontation since the reign of Emperor Wen, the break did not come until 133 BC, following an abortive trap to ambush the chanyu at Mayi. By that point the empire was consolidated politically, militarily and economically, and was led by an adventurous pro-war faction at court. In that year, Emperor Wu reversed the decision he had made the year before to renew the peace treaty.
Full-scale war broke out in autumn 129 BC, when 40,000 Chinese cavalry made a surprise attack on the Xiongnu at the border markets. In 127 BC, the Han general Wei Qing retook the Ordos. In 121 BC, the Xiongnu suffered another setback when Huo Qubing led a force of light cavalry westward out of Longxi and within six days fought his way through five Xiongnu kingdoms. The Xiongnu Hunye king was forced to surrender with 40,000 men. In 119 BC both Huo and Wei, each leading 50,000 cavalrymen and 100,000 footsoldiers (in order to keep up with the mobility of the Xiongnu, many of the non-cavalry Han soldiers were mobile infantrymen who traveled on horseback but fought on foot), and advancing along different routes, forced the chanyu and his Xiongnu court to flee north of the Gobi Desert. Major logistical difficulties limited the duration and long-term continuation of these campaigns. According to the analysis of Yan You (嚴尤), the difficulties were twofold. Firstly there was the problem of supplying food across long distances. Secondly, the weather in the northern Xiongnu lands was difficult for Han soldiers, who could never carry enough fuel.[note 1] According to official reports, the Xiongnu lost 80,000 to 90,000 men, and out of the 140,000 horses the Han forces had brought into the desert, fewer than 30,000 returned to China.
As a result of these battles, the Chinese controlled the strategic region from the Ordos and Gansu corridor to Lop Nor. They succeeded in separating the Xiongnu from the Qiang peoples to the south, and also gained direct access to the Western Regions. Because of strong Chinese control over the Xiongnu, the Xiongnu became unstable and were no longer a threat to the Han Chinese.
Ban Chao, Protector General (都護; Duhu) of the Han dynasty, embarked with an army of 70,000 soldiers in a campaign against the Xiongnu remnants who were harassing the trade route now known as the Silk Road. His successful military campaign saw the subjugation of one Xiongnu tribe after another. Ban Chao also sent an envoy named Gan Ying to Daqin (Rome). Ban Chao was created the Marquess of Dingyuan (定遠侯, i.e., "the Marquess who stabilized faraway places") for his services to the Han Empire and returned to the capital Luoyang at the age of 70 years and died there in the year 102. Following his death, the power of the Xiongnu in the Western Regions increased again, and the emperors of subsequent dynasties were never again able to reach so far to the west.
When a Chanyu died, power could pass to his younger brother if his son was not of age. This system, which can be compared to Gaelic tanistry, normally kept an adult male on the throne, but could cause trouble in later generations when there were several lineages that might claim the throne. When the 12th Chanyu died in 60 BC, power was taken by Woyanqudi, a grandson of the 12th Chanyu's cousin. Being something of a usurper, he tried to put his own men in power, which only increased the number of his enemies. The 12th Chanyu's son fled east and, in 58 BC, revolted. Few would support Woyanqudi and he was driven to suicide, leaving the rebel son, Huhanye, as the 14th Chanyu. The Woyanqudi faction then set up his brother, Tuqi, as Chanyu (58 BC). In 57 BC three more men declared themselves Chanyu. Two dropped their claims in favor of the third who was defeated by Tuqi in that year and surrendered to Huhanye the following year. In 56 BC Tuqi was defeated by Huhanye and committed suicide, but two more claimants appeared: Runzhen and Huhanye's elder brother Zhizhi Chanyu. Runzhen was killed by Zhizhi in 54 BC, leaving only Zhizhi and Huhanye. Zhizhi grew in power, and, in 53 BC, Huhanye moved south and submitted to the Chinese. Huhanye used Chinese support to weaken Zhizhi, who gradually moved west. In 49 BC, a brother to Tuqi set himself up as Chanyu and was killed by Zhizhi. In 36 BC, Zhizhi was killed by a Chinese army while trying to establish a new kingdom in the far west near Lake Balkhash.
In 53 BC Huhanye (呼韓邪) decided to enter into tributary relations with Han China. The original terms insisted on by the Han court were that, first, the chanyu or his representatives should come to the capital to pay homage; secondly, the chanyu should send a hostage prince; and thirdly, the chanyu should present tribute to the Han emperor. The political status of the Xiongnu in the Chinese world order was reduced from that of a "brotherly state" to that of an "outer vassal" (外臣). During this period, however, the Xiongnu maintained political sovereignty and full territorial integrity. The Great Wall of China continued to serve as the line of demarcation between Han and Xiongnu.
Huhanye sent his son, the "wise king of the right" Shuloujutang, to the Han court as hostage. In 51 BC he personally visited Chang'an to pay homage to the emperor on the Lunar New Year. In the same year, another envoy Qijushan (稽居狦) was received at the Sweet Spring Palace in the north west of modern Shanxi. On the financial side, Huhanye was amply rewarded in large quantities of gold, cash, clothes, silk, horses and grain for his participation. Huhanye made two further homage trips, in 49 BC and 33 BC; with each one the imperial gifts were increased. On the last trip, Huhanye took the opportunity to ask to be allowed to become an imperial son-in-law. As a sign of the decline in the political status of the Xiongnu, Emperor Yuan refused, giving him instead five ladies-in-waiting. One of them was Wang Zhaojun, famed in Chinese folklore as one of the Four Beauties.
When Zhizhi learned of his brother's submission, he also sent a son to the Han court as hostage in 53 BC. Then twice, in 51 BC and 50 BC, he sent envoys to the Han court with tribute. But having failed to pay homage personally, he was never admitted to the tributary system. In 36 BC, a junior officer named Chen Tang, with the help of Gan Yanshou, protector-general of the Western Regions, assembled an expeditionary force that defeated him at the Battle of Zhizhi and sent his head as a trophy to Chang'an.
Tributary relations were discontinued during the reign of Huduershi (18 AD–48), corresponding to the political upheavals of the Xin Dynasty in China. The Xiongnu took the opportunity to regain control of the western regions, as well as neighbouring peoples such as the Wuhuan. In 24 AD, Hudershi even talked about reversing the tributary system.
The Xiongnu's new power was met with a policy of appeasement by Emperor Guangwu. At the height of his power, Huduershi even compared himself to his illustrious ancestor, Modu. Due to growing regionalism among the Xiongnu, however, Huduershi was never able to establish unquestioned authority. In contravention of a principle of fraternal succession established by Huhanye, Huduershi designated his son Punu as heir-apparent. However, as the eldest son of the preceding chanyu, Bi (Pi) – the Rizhu King of the Right – had a more legitimate claim. Consequently, Bi refused to attend the annual meeting at the chanyu's court. Nevertheless, in 46 AD, Punu ascended the throne.
In 48 AD, a confederation of eight Xiongnu tribes in Bi's power base in the south, with a military force totalling 40,000 to 50,000 men, seceded from Punu's kingdom and acclaimed Bi as chanyu. This kingdom became known as the Southern Xiongnu.
The rump kingdom under Punu, around the Orkhon (modern north central Mongolia) became known as the Northern Xiongnu. Punu, who became known as the Northern Chanyu, began to put military pressure on the Southern Xiongnu.
In 49 AD, Tsi Yung, a Han governor of Liaodong, allied with the Wuhuan and Xianbei, attacked the Northern Xiongnu. The Northern Xiongnu suffered two major defeats: one at the hands of the Xianbei in 85 AD, and by the Han during the Battle of Ikh Bayan, in 89 AD. The northern chanyu fled to the north-west with his subjects.
Coincidentally, the Southern Xiongnu were plagued by natural disasters and misfortunes – in addition to the threat posed by Punu. Consequently, in 50 AD, the Southern Xiongnu submitted to tributary relations with Han China. The system of tribute was considerably tightened by the Han, to keep the Southern Xiongnu under control. The chanyu was ordered to establish his court in the Meiji district of Xihe commandery and the Southern Xiongnu were resettled in eight frontier commanderies. At the same time, large numbers of Chinese were also resettled in these commanderies, in mixed Han-Xiongnu settlements. Economically, the Southern Xiongnu became reliant on trade with the Han.
Tensions were evident between Han settlers and practitioners of the nomadic way of life. Thus, in 94, Anguo Chanyu joined forces with newly subjugated Xiongnu from the north and started a large scale rebellion against the Han.
During the late 2nd century AD, the southern Xiongnu were drawn into the rebellions then plaguing the Han court. In 188, the chanyu was murdered by some of his own subjects for agreeing to send troops to help the Han suppress a rebellion in Hebei – many of the Xiongnu feared that it would set a precedent for unending military service to the Han court. The murdered chanyu's son Yufuluo, entitled Chizhisizhu (持至尸逐侯), succeeded him, but was then overthrown by the same rebellious faction in 189. He travelled to Luoyang (the Han capital) to seek aid from the Han court, but at this time the Han court was in disorder from the clash between Grand General He Jin and the eunuchs, and the intervention of the warlord Dong Zhuo. The chanyu had no choice but to settle down with his followers in Pingyang, a city in Shanxi. In 195, he died and was succeeded as chanyu by his brother Huchuquan Chanyu.
In 215–216 AD, the warlord-statesman Cao Cao detained Huchuquan Chanyu in the city of Ye, and divided his followers in Shanxi into five divisions: left, right, south, north, and centre. This was aimed at preventing the exiled Xiongnu in Shanxi from engaging in rebellion, and also allowed Cao Cao to use the Xiongnu as auxiliaries in his cavalry.
Later the Xiongnu aristocracy in Shanxi changed their surname from Luanti to Liu for prestige reasons, claiming that they were related to the Han imperial clan through the old intermarriage policy. After Huchuquan, the Southern Xiongnu were partitioned into five local tribes. Each local chief was under the "surveillance of a chinese resident", while the shanyu was in "semicaptivity at the imperial court."
In 304, Liu Yuan became Chanyu of the Five Hordes. In 308, declared himself emperor and founded the Han Zhao Dynasty. In 311, his son and successor Liu Cong captured Luoyang, and with it the Emperor Huai of Jin China.
In 318, after suppressing a coup by a powerful minister in the Xiongnu-Han court, in which the emperor and a large proportion of the aristocracy were massacred), the Xiongnu prince Liu Yao moved the Xiongnu-Han capital from Pingyang to Chang'an and renamed the dynasty as Zhao (Liu Yuan had declared the empire's name Han to create a linkage with Han Dynasty—to which he claimed he was a descendant, through a princess, but Liu Yao felt that it was time to end the linkage with Han and explicitly restore the linkage to the great Xiongnu chanyu Maodun, and therefore decided to change the name of the state. (However, this was not a break from Liu Yuan, as he continued to honor Liu Yuan and Liu Cong posthumously; it is hence known to historians collectively as Han Zhao).
However, the eastern part of north China came under the control of a rebel Xiongnu-Han general of Jie ancestry named Shi Le. Liu Yao and Shi Le fought a long war until 329, when Liu Yao was captured in battle and executed. Chang'an fell to Shi Le soon after, and the Xiongnu dynasty was wiped out. North China was ruled by Shi Le's Later Zhao dynasty for the next 20 years.
However, the "Liu" Xiongnu remained active in the north for at least another century.
The northern Tiefu branch of the Xiongnu gained control of the Inner Mongolian region in the 10 years between the conquest of the Tuoba Xianbei state of Dai by the Former Qin empire in 376, and its restoration in 386 as the Northern Wei. After 386, the Tiefu were gradually destroyed by or surrendered to the Tuoba, with the submitting Tiefu becoming known as the Dugu. Liu Bobo, a surviving prince of the Tiefu fled to the Ordos Loop, where he founded a state called the Xia (thus named because of the Xiongnu's supposed ancestry from the Xia dynasty) and changed his surname to Helian (赫連). The Helian-Xia state was conquered by the Northern Wei in 428–31, and the Xiongnu thenceforth effectively ceased to play a major role in Chinese history, assimilating into the Xianbei and Han ethnicities.
The ruined city was discovered in 1996 and the State Council designated it as a cultural relic under top state protection. The repair of the Yong'an Platform, where Helian Bobo, emperor of the Da Xia regime, reviewed parading troops, has been finished and restoration on the 31-meter-tall turret follows.
The Juqu were a branch of the Xiongnu. Their leader Juqu Mengxun took over the Northern Liang by overthrowing the former puppet ruler Duan Ye. By 439, the Juqu power was destroyed by the Northern Wei. Their remnants were then settled in the city of Gaochang before being destroyed by the Rouran.
Barfield attempted to interpret Xiongnu history as well as narrate it. He made the following points: The Xiongnu confederation was unusually long-lived for a steppe empire. The purpose of raiding China was not simply for goods, but to force the Chinese to pay regular tribute. The power of the Xiongnu ruler was based on his control of Chinese tribute which he used to reward his supporters. The Han and Xiongnu empires rose at the same time because the Xiongnu state depended on Chinese tribute. A major Xiongnu weakness was the custom of lateral succession. If a dead ruler's son was not old enough to take command, power passed to the late ruler's brother. This worked in the first generation but could lead to civil war in the second generation. The first time this happened, in 60 BC, the weaker party adopted what Barfield calls the 'inner frontier strategy.' They moved south and submitted to China and then used Chinese resources to defeat the Northern Xiongnu and re-establish the empire. The second time this happened, about 47 AD, the strategy failed. The southern ruler was unable to defeat the northern ruler and the Xiongnu remained divided.
|Pronunciation of 匈|
|Preclassic Old Chinese:||sŋoŋ|
|Classic Old Chinese:||[ŋ̊oŋ]|
|Postclassic Old Chinese:||hoŋ|
The sound of the first Chinese character (匈) has been reconstructed as /qʰoŋ/ in Old Chinese. The Chinese name for the Xiongnu was a pejorative term in itself, as the characters have the meaning of "fierce slave". The Chinese characters are pronounced as Xiōngnú [ɕjʊ́ŋnǔ] in modern Mandarin Chinese.
The supposed Old Chinese sound of the first character (匈) has a possible similarity with the name "Hun" in European languages. The second character (奴) appears to have no parallel in Western terminology. Whether the similarity is evidence of kinship or mere coincidence is hard to tell. It could lend credence to the theory that the Huns were in fact descendants of the Northern Xiongnu who migrated westward, or that the Huns were using a name borrowed from the Northern Xiongnu, or that these Xiongnu made up part of the Hun confederation.
The Xiongnu-Hun hypothesis originated with the 18th-century French historian Joseph de Guignes, who noticed that ancient Chinese scholars had referred to members of tribes associated with the Xiongnu by names similar to "Hun", albeit with varying Chinese characters. Étienne de la Vaissière has shown that, in the Sogdian script used in the so-called "Sogdian Ancient Letters", both the Xiongnu and Huns were referred to as γwn (xwn), indicating that the two were synonymous. Although the theory that the Xiongnu were precursors of the Huns known later in Europe is now accepted by many scholars, it has yet to become a consensus view. The identification with the Huns may be either incorrect or an oversimplification (as would appear to be the case with a proto-Mongol people, the Rouran, who have sometimes been linked to the Avars of Central Europe).
Harold Walter Bailey proposed an Iranian origin of the Xiongnu, recognizing all the earliest Xiongnu names of the 2nd century BC as being of the Iranian type. This theory is supported by turkologist Henryk Jankowski. Central Asian scholar Christopher I. Beckwith notes that the Xiongnu name could be a cognate of Scythian, Saka and Sogdia, corresponding to a name for Northern Iranians. According to Beckwith the Xiongnu could have contained a leading Iranian component when they started out, but more likely they had earlier been subjects of an Iranian people and learned from them the Iranian nomadic model.
In the 1994 UNESCO-published History of Civilizations of Central Asia, its editor János Harmatta claims that the royal tribes and kings of the Xiongnu bore Iranian names, that all Xiongnu words noted by the Chinese can be explained from a Scythian language, and that it is therefore clear that the majority of Hsiung-nu tribes spoke an Eastern Iranian language.
Mongolian and other scholars have suggested that the Xiongnu spoke a language related to the Mongolic languages. Mongolian archaeologists proposed that the Slab Grave Culture people were the ancestors of the Xiongnu, and some scholars have suggested that the Xiongnu may have been the ancestors of the Mongols. According to the "Book of Song", (section Joujan), Joujan's (Rouran Khaganate) alternative name was "Tatar" or "Tartar" and they were a Xiongnu tribe. Nikita Bichurin considered Xiongnu and Xianbei to be two subgroups (or dynasties) but the same ethnicity.
Genghis Khan refers to the time of Modu Chanyu as "the remote times of our Chanyu" in his letter to Daoist Qiu Chuji. Sun and moon symbol of Xiongnu that discovered by archaeologists is similar to Mongolian Soyombo symbol.
Proponents of a Turkic language theory include E.H. Parker, Jean-Pierre Abel-Rémusat, Julius Klaproth, Kurakichi Shiratori, Gustaf John Ramstedt, Annemarie von Gabain, and Omeljan Pritsak. Some sources say the ruling class was proto-Turkic, while others suggest it was proto-Hun. Craig Benjamin sees the Xiongnu as either proto-Turks or proto-Mongols who possibly spoke a language related to the Dingling.
Lajos Ligeti was the first to suggest that the Xiongnu spoke a Yeniseian language. In the early 1960s Edwin Pulleyblank was the first to expand upon this idea with credible evidence. In 2000, Alexander Vovin reanalyzed Pulleyblank's argument and found further support for it by utilizing the most recent reconstruction of Old Chinese phonology by Starostin and Baxter and a single Chinese transcription of a sentence in the language of the Jie people, a member tribe of the Xiongnu Confederacy. Previous Turkic interpretations of the aforementioned sentence do not match the Chinese translation as precisely as using Yeniseian grammar. Pulleybank and D. N. Keightley asserted that the Xiongnu titles "were originally Siberian words but were later borrowed by the Turkic and Mongolic peoples". The Xiongnu language gave to the later Turkic and Mongolian empires a number of important culture words including Turkish tängri, Mongolian tenggeri, was originally the Xiongnu word for “heaven”, chengli (tháːŋ-wrə́j). Titles such as tarqan, tegin and kaghan were also inherited from the Xiongnu language and probably of Yeniseian origin.
According to Vovin (2007) the Xiongnu likely spoke a Yeniseian language. They were possibly a southern Yeniseian branch.
Since the early 19th century, a number of Western scholars have proposed a connection between various language families or subfamilies and the language or languages of the Xiongnu. Albert Terrien de Lacouperie considered them to be multi-component groups. Many scholars believe the Xiongnu confederation was a mixture of different ethno-linguistic groups, and that their main language (as represented in the Chinese sources) and its relationships have not yet been satisfactorily determined. Kim rejects "old racial theories or even ethnic affiliations" in favour of the "historical reality of these extensive, multiethnic, polyglot steppe empires".
Chinese sources link the Tiele people and Ashina to the Xiongnu, not all Turkic peoples. According to the Book of Zhou and the History of the Northern Dynasties, the Ashina clan was a component of the Xiongnu confederation, but this connection is disputed, and according to the Book of Sui and the Tongdian, they were "mixed nomads" (traditional Chinese: 雜胡; simplified Chinese: 杂胡; pinyin: zá hú) from Pingliang. The Ashina and Tiele may have been separate ethnic groups who mixed with the Xiongnu. Indeed, Chinese sources link many nomadic peoples (hu; see Wu Hu) on their northern borders to the Xiongnu, just as Greco-Roman historiographers called Avars and Huns "Scythians". The Greek cognate of Tourkia (Greek: Τουρκία) was used by the Byzantine emperor and scholar Constantine VII Porphyrogenitus in his book De Administrando Imperio, though in his use, "Turks" always referred to Magyars. Such archaizing was a common literary topos, and implied similar geographic origins and nomadic lifestyle but not direct filiation. Some Uyghurs claimed descent from the Xiongnu (according to Chinese history Weishu, the founder of the Uyghur Khaganate was descended from a Xiongnu ruler), but many contemporary scholars do not consider the modern Uyghurs to be of direct linear descent from the old Uyghur Khaganate because modern Uyghur language and Old Uyghur languages are different. Rather, they consider them to be descendants of a number of people, one of them the ancient Uyghurs.
The Turkologist Gerhard Doerfer has denied any possibility of a relationship between the Xiongnu language and any other known language and rejected in the strongest terms any connection with Turkic or Mongolian.
The original geographic location of the Xiongnu is disputed among steppe archaeologists. Since the 1960s, the geographic origin of the Xiongnu has attempted to be traced through an analysis of Early Iron Age burial constructions. No region has been proven to have mortuary practices that clearly match that of the Xiongnu.
In the 1920s, Pyotr Kozlov's excavations of the royal tombs at the Noin-Ula burial site in northern Mongolia that date to around the first century CE provided a glimpse into the lost world of the Xiongnu. Other archaeological sites have been unearthed in Inner Mongolia and elsewhere; they represent the Neolithic and historical periods of the Xiongnu's history. Those included the Ordos culture, many of them had been identified as the Xiongnu cultures. The region was occupied predominantly by peoples showing Caucasoid features, known from their skeletal remains and artifacts.
Portraits found in the Noin-Ula excavations demonstrate other cultural evidences and influences, showing that Chinese and Xiongnu art have influenced each other mutually. Some of these embroidered portraits in the Noin-Ula kurgans also depict the Xiongnu with long braided hair with wide ribbons, which is seen to be identical with the Ashina clan hair-style. Well-preserved bodies in Xiongnu and pre-Xiongnu tombs in the Mongolian Republic and southern Siberia show both Mongoloid and Caucasian features. Analysis of skeletal remains from sites attributed to the Xiongnu provides an identification of dolichocephalic Mongoloid, ethnically distinct from neighboring populations in present-day Mongolia. Russian and Chinese anthropological and craniofacial studies show that the Xiongnu were physically very heterogenous, with six different population clusters showing different degrees of Mongoloid and Caucasoid physical traits. These clusters point to significant cross-regional migrations (both east to west and west to east) that likely started in the Neolithic period and continued to the medieval Mongolian period.
Presently, there exist four fully excavated and well documented cemeteries: Ivolga, Dyrestui, Burkhan Tolgoi, and Daodunzi. Additionally thousands of tombs have been recorded in Transbaikalia and Mongolia. In addition to these, the Tamir 1 excavation site from a 2005 Silkroad Arkanghai Excavation Project is the only Xiongnu cemetery in Mongolia to be fully mapped in scale. Tamir 1 was located on Tamiryn Ulaan Khoshuu, a prominent granitic outcrop near other cemeteries of the Neolithic, Bronze Age, and Mongol periods. Important finds at the site included a lacquer bowl, glass beads, and three TLV mirrors. Archaeologists from this project believe that these artifacts paired with the general richness and size of the graves suggests that this cemetery was for more important or wealthy Xiongnu individuals. The TLV mirrors are of particular interest. Three mirrors were acquired from three different graves at the site. The mirror found at feature 160 is believed to be a low-quality, local imitation of a Han mirror, while the whole mirror found at feature 100 and fragments of a mirror found at feature 109 are believed to belong to the classical TLV mirrors and date back to the Xin Dynasty or the early to middle Eastern Han period. The archaeologists have chosen to, for the most part, refrain from positing anything about Han-Xiongnu relations based on these particular mirrors. However, they were willing to mention the following: "There is no clear indication of the ethnicity of this tomb occupant, but in a similar brick-chambered tomb of late Eastern Han period at the same cemetery, archaeologists discovered a bronze seal with the official title that the Han government bestowed upon the leader of the Xiongnu. The excavators suggested that these brick chamber tombs all belong to the Xiongnu (Qinghai 1993)."
Classifications of these burial sites make distinction between two prevailing type of burials: "(1). monumental ramped terrace tombs which are often flanked by smaller "satellite" burials and (2) 'circular' or 'ring' burials." Some scholars consider this a division between "elite" graves and "commoner" graves. Other scholars, find this division too simplistic and not evocative of a true distinction because it shows "ignorance of the nature of the mortuary investments and typically luxuriant burial assemblages [and does not account for] the discovery of other lesser interments that do not qualify as either of these types."
Within the Xiongnu culture more variety is visible from site to site than from "era" to "era," in terms of the Chinese chronology, yet all form a whole that is distinct from that of the Han and other peoples of the non-Chinese north. In some instances iconography can not be used as the main cultural identifier because art depicting animal predation is common among the steppe peoples. An example of animal predation associated with Xiongnu culture is a tiger carrying dead prey. We see a similar image in work from Maoqinggou, a site which is presumed to have been under Xiongnu political control but is still clearly non-Xiongnu. From Maoqinggou, we see the prey replaced by an extension of the tiger's foot. The work also depicts a lower level of execution; Maoqinggou work was executed in a rounder, less detailed style. In its broadest sense, Xiongnu iconography of animal predation include examples such as the gold headdress from Aluchaideng and gold earrings with a turquoise and jade inlay discovered in Xigouban, Inner Mongolia. The gold headdress can be viewed, along with some other examples of Xiongnu art, from the external links at the bottom of this article.
Xiongnu art is harder to distinguish from Saka or Scythian art. There was a similarity present in stylistic execution, but Xiongnu art and Saka art did often differ in terms of iconography. Saka art does not appear to have included predation scenes, especially with dead prey, or same-animal combat. Additionally, Saka art included elements not common to Xiongnu iconography, such as a winged, horned horse. The two cultures also used two different bird heads. Xiongnu depictions of birds have a tendency to have a moderate eye and beak and have ears, while Saka birds have a pronounced eye and beak and no ears.:102–103 Some scholars claim these differences are indicative of cultural differences. Scholar Sophia-Karin Psarras claims that Xiongnu images of animal predation, specifically tiger plus prey, is spiritual, representative of death and rebirth, and same-animal combat is representative of the acquisition of or maintenance of power.:102–103
Excavations conducted between 1924 and 1925 in the Noin-Ula kurgans produced objects with over twenty carved characters, which were either identical or very similar to that of to the runic letters of the Old Turkic alphabet discovered in the Orkhon Valley. From this a some scholars hold that the Xiongnu had a script similar to Eurasian runiform and this alphabet itself served as the basis for the ancient Turkic writing.
Xiongnu were a nomadic people. From their lifestyle of herding flocks and their horse-trade with China, we can conclude that their diet consist mainly of mutton, horse meat and wild geese that were shot down.
In various kinds of ancient inscriptions on monuments of Munmu of Silla, it is recorded that King Munmu possibly came from a unknown Xiongnu-tibe or that he has partially Xiongnu ancestry. According to several historians, it is possible that this unknown tribe was originally of Koreanic origin and joined the Xiongnu confederation. Later the tribes ruling family returned to Korea and married into the royal family of Silla. There are also some Korean researchers that point out that the grave goods of Silla and of the eastern Xiongnu are alike.
The army of the Han dynasty was the primary military apparatus of China from 202 BC to 220 AD, with a brief interregnum by the reign of Wang Mang and his Xin dynasty from 9 AD to 23 AD, followed by two years of civil war before the refounding of the Han.Chanyu
Chanyu (Chinese: 單于; Chinese: 单于; pinyin: Chányú; short form for Chengli Gutu Chanyu (Chinese: 撐犁孤塗單于; pinyin: Chēnglí Gūtu Chányú)) was the title used by the nomadic supreme rulers of Inner Asia for eight centuries and was superseded by the title "Khagan" in 402 CE. The title was used by the ruling Luandi clan of the Xiongnu during the Qin dynasty (221-206 BCE) and Han dynasty (206 BCE–220 CE).Emperor Ming of Han
Emperor Ming of Han (15 June 28 – 5 September 75), born Liu Yang and also known as Liu Zhuang and as Han Mingdi, was the second emperor of China's Eastern Han Dynasty.
He was the fourth son and second crown prince of Emperor Guangwu. It was during Emperor Ming's reign that Buddhism began to spread into China.
Emperor Ming was a hard-working, able administrator of the empire who showed integrity and demanded integrity from his officials. He also established the control of the Chinese Empire on the Tarim Basin and eradicated the Xiongnu influence there, through the conquests of his general Ban Chao.
The reigns of Emperor Ming and his son Emperor Zhang were typically considered the golden age of the Eastern Han Empire and known as the Rule of Ming and Zhang.Five Barbarians
The Five Barbarians, or Wu Hu (Chinese: 五胡; pinyin: Wǔ Hú), is a Chinese historical exonym for ancient non-Chinese peoples who immigrated to northern China in the Eastern Han dynasty, and then overthrew the Western Jin dynasty and established their own kingdoms in the 4th–5th centuries. The peoples categorized as the Five Barbarians were the Xiongnu, Jie, Xianbei, Di, and Qiang. Of these five tribal ethnic groups, the Xiongnu and Xianbei were nomadic peoples from the northern steppes. The ethnic identity of the Xiongnu is uncertain, but the Xianbei appear to have been Mongolic. The Jie, another pastoral people, may have been a branch of the Xiongnu, who may have been Yeniseian. The Di and Qiang were from the highlands of western China. The Qiang were predominantly herdsmen and spoke Sino-Tibetan (Tibeto-Burman) languages, while the Di were farmers who may have spoken a Sino-Tibetan or Turkic language.Han Zhao and Former Zhao
The Han Zhao (simplified Chinese: 汉赵; traditional Chinese: 漢趙; pinyin: Hànzhào; 304–329), or Former Zhao, or Northern Han (北漢), was a Southern Xiongnu state during Sixteen Kingdoms period coeval with the Chinese Jin Dynasty (265-420). In the Chinese historiography it was given two conditional state titles, the Han state (漢, pinyin Hàn) for the state proclaimed in 304 by Liu Yuan, and the Former Zhao state (前趙, pinyin Qiánzhào) for the state proclaimed in 319 by Liu Yao. The reference to them as separate states should be considered clearly erroneous, given that when Liu Yao changed the name of the state from Han to Zhao in 319, he treated the state as having been continuous from the time that Liu Yuan founded it in 304; instead, he de-established royal lineage to the Han Dynasty and claimed ancestry directly from Yu the Great of the Xia Dynasty.
The reason it was also referred to as Former Zhao was that when the powerful general Shi Le broke away and formed his own state in 319, later it was also conditionally named Zhao as well, and so in the Chinese historiography Shi Le's state was referred to as Later Zhao.) Since they both were ruled by partially sinicized Xiongnu with a Chinese throne name Liu, the Chinese scholars often conditionally combined them into a single Han Zhao state. Numerous western texts refer to the two states separately; others referred to the Han state as the Northern Han, a confusing nomenclature as the term also refers to the Northern Han in the Period of Five Dynasties and Ten Kingdoms.
All rulers of the Han Zhao were titled emperors. Han Zhao rulers were all extremely intelligent and articulate, but some lacked self-control and demonstrated excessive cruelty on the battlefield. Particularly typical of this pattern of behavior was Liu Cong (Emperor Zhaowu), who was clearly able to discern good strategic plans from bad. He would sometimes indulge himself on wine and women, and his patterns of erratic behavior often resulted in deaths of honest officials. Han Zhao was considered to be a state that never fully realized its potential, it had a right mix of talent among its officials, and its armies were extremely powerful especially when utilized properly, but it would not always complete the conquests that its emperors envisioned, and eventually fell to its formal general Shi Le.
The Han Zhao armies sacked the Jin dynastic capitals of Luoyang in 311 and Chang'an in 316. Emperor Huai and Emperor Min of the Jin were captured, humiliated and executed. Remnants of the Jin court fled to Jiankang, located east of Luoyang and Chang'an, and founded the so-called Eastern Jin Dynasty, under Sima Rui a Prince of Langye, later he adopted a title Emperor Yuan.
In 318, Liu Can and the state ruling family at Pingyang were toppled and executed by the coup d'etat of Jin Zhun, who was in turn overthrown by Shi Le and Liu Yao. Liu Yao, as an imperial prince, claimed the throne and changed the dynastic name from Han to Zhao. The Han Zhao dynasty lasted until 329, when Shi Le defeated Liu Yao at the river Luo. Liu Yao was captured and executed, and his sons were as well, a year later.Han–Xiongnu War
The Han–Xiongnu War, also known as the Sino-Xiongnu War, was a series of military conflicts between the Chinese Han dynasty and the Xiongnu confederation from 133 BC to 89 AD. Under Emperor Wu of Han's reign (r. 141–87 BC), the Han dynasty switched from a relatively passive foreign policy focused on appeasement to an aggressive expansionist strategy to deal with the increasing Xiongnu incursions on the northern frontier. In 133 BC, the conflict escalated to a full-scale war when the Xiongnu realized that the Han were about to ambush them at Mayi. The Han court decided to deploy several military expeditions toward the regions situated in the Ordos Loop, Hexi Corridor, and Gobi Desert and successfully expelled the Xiongnu.
Hereafter, the war progressed further west towards the many smaller oasis states of the Western Regions. The nature of the battles varied through time, with many casualties during the changes of possession or loss of actual control over the western states near the frontier regions. Regional alliances also tended to shift, sometimes forcibly, when one party gained the upper hand in a certain territory over the other. The Han empire's political influence expanded deeply into Central Asia as a result. As the situation deteriorated for the Xiongnu, civil war befell and weakened the confederation. In 50 AD, the Southern Xiongnu submitted to the Han empire, but the Northern Xiongnu continued to resist. Eventually the war resulted in the total victory of the Han empire over the Xiongnu state in 89 AD. The Xiongnu were replaced by the loose confederation of the Xianbei, which lacked the centralized features of Xiongnu organization, but continued to harass the Han to their south.History of Mongolia
Various nomadic empires, including the Xiongnu (3rd century BCE to 1st century CE), the Xianbei state (c. 93 to 234 CE), the Rouran Khaganate (330-555), the Turkic Khaganate (552-744) and others, ruled the area of present-day Mongolia. The Khitan people, who used a para-Mongolic language,
founded a state known as the Liao dynasty (907-1125) in Central Asia and ruled Mongolia and portions of the present-day Russian Far East, northern Korea, and North China.
In 1206 Genghis Khan was able to unite and conquer the Mongols, forging them into a fighting force which went on to establish the largest contiguous empire in world history, the Mongol Empire (1206-1368). Buddhism in Mongolia began with the Yuan emperors' conversion to Tibetan Buddhism.
After the collapse of the Mongol-led China-based Yuan dynasty in 1368, the Mongols returned to their earlier patterns of internal strife. The Mongols also returned to their old shamanist ways after the collapse of their empire and only in the 16th and 17th centuries did Buddhism reemerge.
At the end of the 17th century, present-day Mongolia became part of the area ruled by the Manchu-led Qing dynasty. During the collapse of the Qing in 1911, Mongolia declared independence but had to struggle until 1921 to firmly establish de facto independence and until 1945 to gain international recognition. As a consequence, Mongolia came under strong Soviet influence: in 1924 the Mongolian People's Republic was declared, and Mongolian politics began to follow the same patterns as Soviet politics of the time. After the revolutions of 1989, the Mongolian Revolution of 1990 led to a multi-party system, a new constitution in 1992, and a transition to a market economy.Huchuquan
Huchuquan was the last chanyu (r. 195–216) of the Southern Xiongnu during the late Eastern Han dynasty and Three Kingdoms period of China. He was a younger brother of the Xiongnu chanyu in exile, Yufuluo.Huns
The Huns were a nomadic people who lived in Central Asia, the Caucasus, and Eastern Europe, between the 4th and 6th century AD. According to European tradition, they were first reported living east of the Volga River, in an area that was part of Scythia at the time; the Huns' arrival is associated with the migration westward of an Indo-Iranian people, the Alans. By 370 AD, the Huns had arrived on the Volga, and by 430 the Huns had established a vast, if short-lived, dominion in Europe, conquering the Goths and many other Germanic peoples living outside of Roman borders, and causing many others to flee into Roman territory. The Huns, especially under their King Attila made frequent and devastating raids into the Eastern Roman Empire. In 451, the Huns invaded the Western Roman province of Gaul, where they fought a combined army of Romans and Visigoths at the Battle of the Catalaunian Fields, and in 452 they invaded Italy. After Attila's death in 453, the Huns ceased to be a major threat to Rome and lost much of their empire following the Battle of Nedao (454?). Descendants of the Huns, or successors with similar names, are recorded by neighbouring populations to the south, east and west as having occupied parts of Eastern Europe and Central Asia from about the 4th to 6th centuries. Variants of the Hun name are recorded in the Caucasus until the early 8th century.
In the 18th century, the French scholar Joseph de Guignes became the first to propose a link between the Huns and the Xiongnu people, who were northern neighbours of China in the 3rd century BC. Since Guignes' time, considerable scholarly effort has been devoted to investigating such a connection. The issue remains controversial. Their relationships to other peoples known collectively as the Iranian Huns are also disputed.
Very little is known about Hunnic culture and very few archaeological remains have been conclusively associated with the Huns. They are believed to have used bronze cauldrons and to have performed artificial cranial deformation. No description exists of the Hunnic religion of the time of Attila, but practices such as divination are attested, and the existence of shamans likely. It is also known that the Huns had a language of their own, however only three words and personal names attest to it. Economically, they are known to have practiced a form of nomadic pastoralism; as their contact with the Roman world grew, their economy became increasingly tied with Rome, through tribute, raiding, and trade. They do not seem to have had a unified government when they entered Europe, but rather to have developed a unified tribal leadership in the course of their wars with the Romans. The Huns ruled over a variety of peoples, who spoke various languages and some of whom maintained their own rulers. Their main military technique was mounted archery.
The Huns may have stimulated the Great Migration, a contributing factor in the collapse of the Western Roman Empire. The memory of the Huns also lived on in various Christian saints' lives, where the Huns play the roles of antagonists, as well as in Germanic heroic legend, where the Huns are variously antagonists or allies to the Germanic main figures. In Hungary, a legend developed based on medieval chronicles that the Hungarians, and the Székely ethnic group in particular, are descended from the Huns. However, mainstream scholarship dismisses a close connection between the Hungarians and Huns. Modern culture generally associates the Huns with extreme cruelty and barbarism.Jie people
The Jié (Chinese: 羯; Wade–Giles: Chieh; Middle Chinese: [ki̯at]) were members of a Yeniseian tribe who invaded Northern China in the 4th century. During the period of the Sixteen Kingdoms, they were known by the Chinese as one of the Five Barbarians. Chinese sources state that the Jie originated among the Xiongnu. Under Shi Le, they established the Later Zhao state. The Jie were allegedly "completely exterminated" by Ran Min in the Wei–Jie war in AD 350 following the fall of the Later Zhao; however, Chinese history continue to document Jie people and account of their people's activities after the Wei-Jie war.Liu Bao
Liu Bao (fl. 190s–200s) was a Southern Xiongnu chanyu who lived during the late Eastern Han dynasty and Three Kingdoms period of China. His father was Yufuluo. His son, Liu Yuan, founded the Han Zhao state in the Sixteen Kingdoms era.
Liu Bao was Yufuluo's heir. When Yufuluo died, his younger brother Huchuquan inherited the position of chanyu in accordance with the lateral succession order and appointed Liu Bao as the Tuqi King (a position for the heir apparent to the chanyu). Liu Bao had five Xiongnu tribes under his command.
In 216, Huchuquan travelled to the Han Empire to receive nominal titles from the Han imperial court and remained in Ye (present-day Handan, Hebei). Liu Bao succeeded Huchuquan as the chanyu while his brother Qubei became the Tuqi King. Liu Bao was one of the longest reigning chanyus among the Southern Xiongnu.
During Li Jue's coup in Chang'an, Liu Bao seized Cai Wenji as his concubine and had two children with her. He released her when Cao Cao paid a ransom for her. When his clan suffered from internal problems, Deng Ai advised him to relinquish some of his power.Modu Chanyu
Modu, Modun, or Maodun (simplified Chinese: 冒顿单于; traditional Chinese: 冒頓單于; pinyin: Mòdú Chányú, c. 234 – c. 174 BCE) was the son of Touman and the founder of the empire of the Xiongnu. He came to power by ordering his men to kill his father in 209 BCE.Modu ruled from 209 BCE to 174 BCE. He was a military leader under his father Touman, and later chanyu of the Xiongnu Empire, situated in modern-day Mongolia. He secured the throne and established a powerful Xiongnu Empire by successfully unifying the tribes of the Mongolian-Manchurian grassland in response to the loss of Xiongnu pasture lands to invading Qin forces commanded by Meng Tian in 215 BCE. While Modu rode and then furthered the wave of militarization and effectively centralized Xiongnu power, the Qin quickly fell into disarray with the death of the first emperor in 210, leaving Modu a free hand to expand his Xiongnu Empire into one of the largest of his time. The eastern border stretched as far as the Liao River, the western borders of the empire reached the Pamir Mountains, whilst the northern border reached Lake Baikal.
Modu was succeeded by his son Laoshang.Ordos culture
The Ordos culture was a culture occupying a region centered on the Ordos Loop (modern Inner Mongolia, China) during the Bronze and early Iron Age from the 6th to 2nd centuries BCE. The Ordos culture is known for significant finds of Scythian art and is thought to represent the easternmost extension of Indo-European Eurasian nomads, such as the Saka. Under the Qin and Han dynasties, from the 6th to 2nd centuries BCE, the area came under at least nominal control of contemporaneous Chinese states.Turkic migration
Turkic migration refers to the expansion of the Turkic tribes and Turkic languages into Central Asia, Eastern Europe and West Asia, mainly between the 6th and 11th centuries. The region of origin of the Turkic peoples is suggested to be somewhere in Siberia (North Asia), Mongolia or northwestern Manchuria.Identified Turkic tribes were known by the 6th century, and by the 10th century most of Central Asia was settled by Turkic tribes. The Seljuq dynasty settled in Anatolia starting in the 11th century, ultimately resulting in permanent Turkic settlement and presence there. Meanwhile, other Turkic tribes either ultimately formed independent nations, such as Kyrgyzstan, Turkmenistan, Uzbekistan and Kazakhstan, and others new enclaves within other nations, such as Chuvashia, Bashkortostan, Tatarstan, the Crimean Tatars, the Uyghurs in China, and the Sakha Republic Siberia.Wuhuan
The Wuhuan (simplified Chinese: 乌桓; traditional Chinese: 烏桓; pinyin: Wūhuán, Old Chinese: ʔˤa ɢʷˁar, Mongol romanization:Uhuan) were a Proto-Mongolic nomadic people who inhabited northern China, in what is now the provinces of Hebei, Liaoning, Shanxi, the municipality of Beijing and the autonomous region of Inner Mongolia.Wusun
The Wusun (Chinese: 烏孫; pinyin: Wūsūn; Wade–Giles: Wū-sūn) were an Indo-European semi-nomadic steppe people mentioned in Chinese records from the 2nd century BCE to the 5th century CE.
The Wusun originally lived between the Qilian Mountains and Dunhuang (Gansu) near the Yuezhi. Around 176 BCE the Yuezhi were raided by the Xiongnu, who subsequently attacked the Wusun, killing their king and seizing their land. The Xiongnu adopted the surviving Wusun prince and made him one of their generals and leader of the Wusun. Around 162 BCE the Yuezhi were driven into the Ili River valley in Zhetysu, Dzungaria, and Tian Shan, which had formerly been inhabited by the Saka (Scythians). The Wusun then resettled in Gansu as vassals of the Xiongnu. In 133–132 BCE, the Wusun drove the Yuezhi out of the Ili Valley and settled the area.
The Wusun then became close allies of the Han dynasty and remained a powerful force in the region for several centuries. The Wusun are last mentioned by the Chinese as having settled in the Pamir Mountains in the 5th century CE due to pressure from the Rouran. They possibly became subsumed into the later Hephthalites.Xia (Sixteen Kingdoms)
Tiefu (simplified Chinese: 铁弗; traditional Chinese: 鐵弗; pinyin: Tiěfú) was a pre-state Xiongnu tribe during the era of Sixteen Kingdoms in China. Its chieftain Liu Bobo established the state of Xia in 407 and changed his family name into Helian.
Although the Xia only lasted up to 431, its capital Tongwan (in Ordos) was certainly a heavily fortified and state-of-the-art city that would serve as a frontier garrison until the Song Dynasty. Its ruins were discovered during the Qing Dynasty and can still be seen in present-day Inner Mongolia.
The Wei Shu also records that Liu Kuren's tribe, the Dugu, were descended from the Xiongnu. Yao Weiyuan 姚薇元 suggested in the past that 'Dugu' was an alternate form of 'Tuge' 屠各, the Xiongnu aristocratic clan that had adopted the surname of Liu 刘, members of which also ruled the Former Zhao state. This writer further suggests that 'Tuge' is an alternate form of 'Tuhe' 徒河, which is the branch of the Xianbei from which the Murong 慕容 were descended. The Liu (Dugu) were also known as Tiefu 铁弗, a term which meant that they had Xiongnu fathers and Xianbei mothers. Thus it is reasonable to say that the Dugu were at least half Xianbei.
All rulers of the Xia declared themselves "emperors".Xianbei
The Xianbei (; Chinese: 鮮卑; pinyin: Xiānbēi) were an ancient nomadic people that once resided in the eastern Eurasian steppes in what is today Mongolia, Inner Mongolia, and Northeastern China. They originated from the Donghu people who splintered into the Wuhuan and Xianbei when they were defeated by the Xiongnu at the end of the 3rd century BC. The Xianbei were largely subordinate to larger nomadic powers and the Han dynasty until they gained prominence in 87 AD by killing the Xiongnu chanyu Youliu. However unlike the Xiongnu, the Xianbei political structure lacked the organization to pose a concerted challenge to the Chinese for most of their time as a nomadic people. After suffering several defeats by the end of the Three Kingdoms period, the Xianbei migrated south and settled in close proximity to Chinese society. As one of the Five Barbarians, they took part in the Invasion of the Five Barbarians and founded their own states in China such as the Northern Wei. These states opposed and promoted sinicization at one point or another but trended towards the latter and had merged with the general Chinese population by the Tang dynasty.Yuwen
The Yuwen (Chinese: 宇文; pinyin: Yǔwén) is a Chinese compound surname originated from a pre-state clan of Xianbei ethnicity of Xiongnu origin during the era of Sixteen Kingdoms in China, until its destruction by Former Yan's prince Murong Huang in 345. Among the eastern Xianbei clans that ranged from the central part of the present day Liaoning province and eastward, Yuwen clan was the largest, and was awarded the position of the leader of eastern Xianbei (东部大人) by Chinese rulers. A descendant of the Yuwen tribe, Yuwen Tai, established the Northern Zhou Dynasty in the 6th century.
Yuanhe Xingzuan "The register of the great families from the Yuanhe reign (806-820)" vol. 6, the Yuwen part 2 records:
(宇文)本遼東南單于之後, 有普回因獵得玉璽, 以為天授. 鮮卑俗呼天子為宇文, 因號宇文氏.
(The Yuwen) originally were the descendants of the southern Shanyu (of the Xiongnu). Someone within them called Puhui got a jade seal when he was hunting. This was regarded as a sign of imperial enthronement from heaven. According to Xianbei tradition, the son of the heaven was called the Yuwen. Thus (Puhui) called himself the Yuwen.
Yuwen were descendants of the nomadic Xiongnu who became assimilated with the Xianbei after 89 CE and ruled the Kumo Xi and Khitan (both Mongolic peoples) before being defeated by Murong Huang in 344 CE, upon which Yuwen separated from the Kumo Xi and Khitan. The language of the Yuwen is thought to be Turkic or a very distant branch of Mongolic.
The Wei Shu vol. 103, Biography of Yuwen Mohuai of Xiongnu records:
匈奴宇文莫槐, 出於遼東塞外, 其先, 南單于之遠屬也, 世為東部大人. 其語與鮮卑頗異.
人皆翦髮而留其頂上, 以為首飾, 長過數寸則截短之. 婦女披長襦及足, 而無裳焉. 秋收
Yuwen Mohuai of the Xiongnu was from Liaodong, the region beyond the northern border. His ancestor was a remote relative of the southern Shanyu. (The Yuwen) had been the chief of the eastern section (of the Xianbei) for many generations. The (Yuwen)'s language differed widely from the Xianbei's. (The Yuwen) people all had shaved hair, but the hair on top of the head was left as a decoration. When the hair was over some cun long, it would be cut short. The women had long robes, which draped from their shoulders to their feet, but (they) did not wear skirts. When autumn came, they collected Wutou as poison, and used it to shoot birds and beasts.
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