What is the name of the Khitan nationality now?

After the demise of the Liao Dynasty established by the Khitans on1125th, some Khitans followed Yelushi's westward March and established the Western Liao Dynasty in Central Asia (called "Hariqidan" by Muslims and western history books). The Western Liao Dynasty finally perished in A.D. 12 1 1 year, and Central Asia was brought under the rule of the Mongolian Empire. It is generally believed that the Khitans in Central Asia may have gradually merged with Uighurs and Mongols after the subjugation of the Western Liao Dynasty.

After all, the Khitans who moved westward to Central Asia were only a few, and most of the Khitan adherents were subjects of the Jin Dynasty after the Liao Dynasty's subjugation. At the beginning of the founding of the People's Republic of China, Jurchen joined the Khitan of the Jin Dynasty one after another and was compiled as Khitan Mon 'an Mok. Some of them later moved south to the Central Plains, gradually sinicized in the middle and late Jin Dynasty, and were regarded as Han Chinese in the Yuan Dynasty. [1] Although these Khitans have long been integrated into the Han nationality, they are not without a trace today. Mr. Statement pointed out that there is Yelv Zhezhuang in Baodi County, Tianjin. So far, there are many villagers named Liu, and Yeluzhuang in Qidan has translated the Han surname into Liu since the Liao and Jin Dynasties. Therefore, the ancestors of Liu in Yeluzhezhuang were Qidan people. There are Dazizhuang, Dazitun and Halazhuang in Baodi County, Heijiazhuang, Kegezhuang, Yewangzhuang and Lujiazhuang in Jixian County, and Yelizhuang in Luanxian County. Judging from the place names, the residents of these villages may all be descendants of the Khitans. [2]

Most of the Khitans under the Jin Dynasty still lived in the north of the Great Wall, which was roughly divided into two parts: (1) The Khitans who did not move south were Meng 'an Mouke, mainly distributed in Xijing Road and Beijing Road; (2) The part of the Khitan that was not classified as Meng 'an Mouke was mainly distributed in the northern and northwestern borders of the Jin Dynasty, and still maintained the traditional nomadic lifestyle, which was called "Bohai Guoren" or "Bohai Guohu" at that time. Since the beginning of this century, national historians have mainly explored the descendants of Qidan in two directions, one is the ethnic origin of Daur nationality, and the other is the descendants of Qidan in Yunnan. In fact, these two problems mainly involve the Khitan people north of the Great Wall in the Jin Dynasty.

(A) the ethnic origin of the Daur people

Daur's old works Daur. 1952 In August, the People's Government of Heilongjiang Province established Daur Autonomous Region in Longjiang County at the request of Daur people. At that time, the Daur nationality had not been officially recognized as a single nation by the central government. In order to determine the ethnic composition of Daur,1In August, 953, the Central Institute for Nationalities sent an investigation team composed of Fu Lehuan and Lin to conduct ethnic identification in Daur inhabited areas in Heilongjiang and Inner Mongolia, which triggered a discussion on the origin of Daur.

There have been long-standing differences on the origin of the Daur nationality. The history of Daur people can only be traced back to the early Qing Dynasty, and the earlier history is not clear. Therefore, since the Qing Dynasty, there have been different opinions about the ethnic group of Daur nationality, such as Qidan, Mongolia, Shiwei and Soren, among which the most representative is the theory of descendants of Qidan and the theory of Mongolian branch.

The theory of Qidan descendants began in Qianlong period. In the Eight Banners Surname Spectrum and Liao History Interpretation, it is first proposed that "Dahu" is the transliteration of the ancient eight-nation alliance in Qidan. Since then, the official books of the Qing Dynasty have followed this theory. It is said that the Qing government also sent personnel to Daur twice to investigate its ethnic origin. The first time was in the decade of Tongzhi (187 1). The Daur people who were investigated claimed to be descendants of Jurchen, but the Qing court refused to believe them. So in the sixth year of Guangxu (1880), a second investigation was sent, and the result was the descendants of Qidan. [3] In addition, Torii Ryuzo, a Japanese scholar, also claimed that Daur nationality was the Khitan Dahe nationality and Daur nationality was the descendants of the Khitans, but he did not give any new evidence except the duality invented by the Qing people. [4]

Mongolian branch theory prevailed in the Republic of China. The main basis of this statement is that there are many similar elements between Daur and Mongolian, especially some ancient Mongolian words in the Secret History of Mongolia, which have disappeared in modern Mongolian, but still remain in Daur. 1930, a Daur, Alitan Kata, proposed that Daur is a descendant of the Tatars in his book A Study of Daur Mongolia. After this book was published, it had a great influence among Daur people. The theory of "Daur Mongolia" prevailed for a while. Until the 1950s, many Daur people still considered themselves Mongolians. It should be noted that the theory of "Daur Mongolia" has its special historical background. During the Manchu Dynasty, Daur people were incorporated into the Eight Banners, which was called "New Manchuria" and enjoyed superior political and social status. After the Revolution of 1911, they lost their political support. At that time, under the slogan of "harmony among the five ethnic groups", some Daur intellectuals strongly advocated the Mongolian branch in order to attach themselves to a big family.

There are two main views on the origin of Daur nationality caused by ethnic identification in the 1950s. One opinion is represented by Mr. Fu Lehuan, who took a more cautious attitude towards the ethnic origin of Daur in the article "On the Identification of Ethnic Composition of Daur" written for this ethnic identification work. He believes that according to the current situation, it is impossible to draw a conclusion about the ethnic origin of the Daur nationality, and the evidence of the Khitan descendants and the Mongolian branch is insufficient. Another opinion, represented by Mr. Statement, published three articles: On the Origin of the Daur Nationality, [5] The Khitans after the disintegration of the Liao Dynasty, [6] On the National Origin of the Daur Nationality, [7] arguing that the Daur Nationality is a descendant of the Khitans.

The comprehensive statement of Mr. Wang's opinions can be roughly summarized as the following reasons:

(1) The legends of Daur people about their northward migration are consistent with the historical facts of Qidan people's northward migration. Relevant records show that the Daur people lived in Heilongjiang and Gyeonggi-do basins before17th century, and moved south to Nenjiang basin in the early Qing Dynasty. There is a legend among Daur people that their ancestors moved from Xilamulun (Yellow River) and Halamulun (Heihe River) to Heilongjiang and Gyeonggi Province at the end of Liao Dynasty and the beginning of Jin Dynasty. According to Yuan's In Charge of the Black Army [8] and Huang's Tombstones in Coastal Areas [9], after the demise of the Liao Dynasty, a Khitan survivor headed by Dilier Kulier migrated northward. To the north of Genhe River in Heilongjiang Province, there is still a place name similar to Wendur (Culler Mountain) in Culler.

(2) Daur and Qidan have the same name. 1953, the investigation team of the People's Institute of China heard a legend in the Daur area: Someone had read the Liao History Account Book before, in which the names of the Khitan characters were the same as those of the Daur people; In the same year, the materials provided by the United Front Work Department of the Hu Na League made a similar statement. [10] In addition, the names of the Khitans in Liao Dynasty, such as Tolowachar and Timur of Li Ming, are exactly the same as those of the Daur nationality.

(3) Daur language and ballads reflect the historical facts of the Khitans in the Jin Dynasty. Some of the Khitans in the Jin Dynasty were distributed in the northern and northwestern borders and stationed in trenches and fortresses for the Jin people. "Urku" in Daur language refers to frontier fortress. When distinguishing clans, it is often called "Urku". This is because when the Khitans are guarding the Jinting border, they are used to distinguishing each other's regions and clans by the name of each frontier fortress. There is also a Daur ballad about their own history: "There are many historical sites on the border, which were left by my sweat;" Yuan Ye, Taizhou, my ranch. "[1 1] The side ditch sung in the song refers to the boundary ditch of the Jin Dynasty.

(4) The Daur surname may originate from Tawuer River where Qidan lived. Mr. Zhan believes that there is no basis for the view that Dahur is the opposite of Qidan Yamato in Qing Dynasty. Taizhou in Liao and Jin Dynasties was a place where Qidan people lived in compact communities. There was Dalu River in Taizhou in Liao Dynasty, and Taowuer River in Yuan Dynasty, from which the Daur nationality probably got its name.

(5) The customs and habits of Daur people are similar to those of Qidan people. For example, the customs of Daur people, such as dress color, cooking, bone divination, rain praying ceremony, playing ball, touching corners, blowing cloth, ice fishing, etc., can be found in the customs of Qidan people.

In recent decades, Mr. Statement's views have been widely echoed. After 1970s, some Chinese and foreign scholars tried to further confirm the origin relationship between the two nationalities by using the traditional elements of Daur language and Qidan language. Kara Gyorg, a Hungarian Mongolian scientist, pointed out that the Khitans called iron "the art of divination". In today's languages of all ethnic groups in northern China, only the Daur word "Tie" retains this pronunciation. [12] Mr. Shen Hui thinks that the genetic relationship between Daur and Qidan may be closer than that of Mongolian. He gave an example: the Khitan people in Liao Dynasty had a white method and learned to twist characters, and the word "learned to twist" still exists in Daur language, which means filial piety; What interests us about this example is not that we accidentally found a forgotten Khitan script, but that this script can link Daur people with their ancestors Khitan people in terms of language, customs and cultural history. [13] After comparing the sound and meaning of1/khitan small print with Daur language, Liu Jiaoshou pointed out that Daur language and Khitan language must have a hereditary relationship, and said that "the inheritance of language must include the inheritance of national elements". [ 14]

However, up to now, it can't be said that the Daur nationality is the Khitan Miao nationality, which has become an academic conclusion. In the five series of Ethnic Issues published in the mid-1980s, there are still two viewpoints: the social and historical investigation of Daur nationality is not unique, and it is still a problem to be studied; [15] A Brief History of the Daur Nationality holds that the Khitans are descendants. [16] In recent years, there are still people arguing about this issue, but the arguments provided by both sides of the debate are not beyond the scope discussed by Fu Lehuan and Mr. Zhan. [ 17]

Due to the lack of historical records, the current speculation on the origin of Daur nationality can only rely mainly on historical legends, so it is naturally difficult to draw a definite conclusion. Although people who hold the Khitan heritage point out that there are many similarities in language and folk customs between Daur and Khitan, we know that in history, some similarities can also be found among ethnic groups of Donghu. In order to thoroughly understand the origin of Daur nationality, we should hope for the discovery of new documents and archaeological materials to fill the historical gap of Daur nationality before the 17th century.

(2) The problem of the descendants of the Khitan in Yunnan.

Although the descendants of Qidan in Yunnan are not newly discovered, they have not been systematically investigated until recent years, which has aroused widespread concern in academic circles.

During 1950, Jiang Jiajie, the chieftain of Mengban, luxi county, Yunnan Province, reported the situation of the descendants of Qidan in western Yunnan to the Yunnan Ethnic Affairs Committee, but it was not taken seriously. 1956 According to the clue provided by Jiang Jiahua (Jiang Jiajie's younger brother) of the Research Department of the Central People's Institute, Mr. Statement pointed out in the article "The Khitans after the disintegration of the Great Liao Dynasty": "Now there are some Chiang surnames in Longling, Yunnan. According to their genealogical records, the ancestors of Yelushi were obviously from the army and were born in Yunnan. " Unfortunately, this information failed to attract the attention of historians. More than 30 years later, a joint investigation team composed of Meng Zhidong (Di), a Daur scholar at the Institute of Nationalities of Inner Mongolia Academy of Social Sciences, and Yang Yujiang, a researcher of Yunnan Ethnology, went deep into western Yunnan twice from 1990 to 1992, and conducted a comprehensive and systematic investigation and study on the descendants of Qidan in Yunnan, and obtained hundreds of thousands of words of various materials including genealogy and inscriptions. In addition, during this period, Professor Chen Naixiong from the Institute of Mongolian Language of Inner Mongolia University made a special trip to Shidian, Yunnan Province to inspect the language of the descendants of the Khitan and the stone inscriptions related to the fine print of the Khitan. Several scholars from the Institute of Genetics of China Academy of Sciences and Yunnan Institute of Family Planning Science and Technology have tested the genetic genes of the descendants of Qidan in Shidian County. Cultural relics and archaeologists Gan Zhigeng and Ye from Heilongjiang also went to western Yunnan to investigate the national history of the descendants of Qidan. Today, we can have a deeper understanding of the situation of the descendants of Qidan in Yunnan. First of all, I want to thank them for their great efforts.

The survey results of Meng Zhidong and others show that there are about 6.5438+0.5 million descendants of Qidan in Yunnan, mainly distributed in Baoshan, Lincang, Dehong, Dali and Xishuangbanna, among which Shidian County in Baoshan is the most concentrated settlement of Qidan descendants. Today, their self-reported ethnic groups are quite different, including Han, Bulang, Yi, Wa, De 'ang, Jinuo, Dai and Jingpo, and they generally call themselves "own people" or "own people" (meaning local indigenous peoples).

The origin of the descendants of Qidan in Yunnan is the first problem to be explained. According to Yuan Shi (volume 149), Biography of Bald Flowers in Lu Ye (volume 150), Ji 'anji (volume 9) and Gong's epitaph, from the first year, he led an expedition to Yunnan, and then moved to Jinya and other places in Dali, where he made the governor an envoy and served as governor for a long time. At present, people agree that the descendants of the Khitan in western Yunnan today are the result of this Khitan army living in Yunnan.

In recent years, the comprehensive investigation of the descendants of Qidan in Yunnan from many angles has basically confirmed the authenticity of their ethnic origin. Investigators mainly provided the following three aspects of evidence.

(1) genealogical data, etc.

The descendants of Qidan in Yunnan Province have preserved a wealth of genealogical data, among which the Genealogy of Jiangs in Mengban clearly records that their ancestors were the Yelv of Qidan. Genealogy of Shidian Long Lawsuit, compiled in Ming Dynasty, has a picture of a green ox and a white horse on the front, [19] and a poem, saying, "The ancestor of Liao was Emperor Yan, who tried Qidan and Da Liao; Baimatu River leads men, while Qingniu Yellow River drives women. I am the ancestor of Mu Ye Mountain, and eight generations of descendants moved to the Yellow River; There is a golden horse awarded by Qin, and a courtier of the northern war emperor. The surname is Feng Tang's first name, the ancestor of Lu Ye, Baoji; Jinya proclaimed the political history, and Shi Dian (that is, Shi Dian) was a hereditary long lawsuit. ..... "This poem clearly describes the ethnic origin of Tusi in Shidian and its relationship with the Mang Ancient Belt in Lu Ye.

According to genealogy records, in Yuan and Ming Dynasties, the descendants of Yunnan Qidan changed Lu Ye to Oichi, which is said to be the first word in the name of Baoji, the ancestor of Liao Dynasty. Later, it was changed to mango and Jiang. At present, the descendants of Qidan in western Yunnan mainly include A, Mang, Jiang, Yang, Li, Zhao, Guo, He and Cha. In order to distinguish it from other ethnic groups, it is commensurate with "Amang River", "Amang Ocean" and "Amang Li". Jiangjia Ancestral Temple is located in Mugualang Village, Wang You Town, Shidian County, and was built in Guangxu period. The main entrance of the ancestral temple is engraved with a pair of couplets, the upper part of which is "Thousand Trees in front of the Lu Ye Courtyard" and the lower part is "A Spring in Yongjiang Temple". Ancestor memorial tablets enshrined in the homes of the descendants of Jiang surname in Qidan are all affixed with couplets of "Thousands of trees in front of the court, and Amang Jiang's family is in the same spring". This shows that they have a strong sense of national identity with Qidan.

From the late Qing Dynasty to the Republic of China, it seems to be an accepted fact that there are descendants of Khitan in western Yunnan, at least locally. During the period of War of Resistance against Japanese Aggression, 1 1 A division commander wrote couplets for Chiang's ancestral hall in Longling. The first couplet is "ancestral home from ancient Qidan", and the second couplet is "the surname is not the heir of Yelu". Jiang Zongdan, who worked in the Yunnan provincial government at that time, was invited to write couplets during his inspection in Longling. The first couplet is "The ancient Khitans have been sinicized for a long time", and the second couplet is "I don't know that there are many descendants here". [20]

(2) Language

Two scholars, Meng Zhidong and Chen Naixiong, tried to compare the language (mother tongue) of Yunnan Qidan descendants with Daur and Mongolian, which are thought to have originated from Qidan, in order to confirm the remaining Qidan language. Meng Zhidong has a unique advantage in this respect, because he is a Daur and knows Mongolian at the same time. His research results show that although my language in the dam area is highly localized, my basic vocabulary in the mountainous area is similar to Daur and Mongolian. Professor Chen Naixiong came to a similar conclusion. According to his analysis of 1326 original words in mountainous areas, it is found that more than 100 words seem to be related to Daur and Mongolian. [2 1] However, there is a problem. By Meng Zhidong's own admission, words similar to Daur and Mongolian in this language are generally similar to Brown, who is a major ethnic group living with the descendants of Qidan in Yunnan for a long time, so the conclusion on this issue cannot be expected. Nashun Uritu, a Mongolian scholar who accompanied Professor Chen Naixiong to Shidian to inspect the language and writing of the descendants of Qidan, put forward valuable opinions. He believes that the comparative study of this language needs to be broader and deeper. By extensive, I mean not only to compare with Mongolian, but also with other Altai languages, and also with local national languages such as Brown, Wa, De 'ang and even local Chinese dialects. By in-depth, we mean to compare not only vocabulary, but also the phonetic and grammatical systems of various languages. [22]

(3) Text

1990 to 1992, the investigation team of Qidan descendants in Yunnan found 2 1 small characters in the inscriptions of Ming and Qing dynasties in Shidian and other places, and the latest tomb was built in the 23rd year of Qing Daoguang (1843). Meng Zhidong and Yang Yuxiang respectively made textual research and interpretation on these small Khitan characters. [23] Professor Chen Naixiong, an expert in the study of fine print in Qidan, went to investigate and found that this discovery was completely reliable, and interpreted the two small characters "holes" on Azulu's tombstone found in Shidian County magistrate's lawsuit as "satrap" or "minister", which coincided with Azulu's experience as the chief prosecutor of a long lawsuit. [24] Later, Professor Liu, another expert in the study of Qidan prints, also fully affirmed these prints in the preface to the book Study on the Descendants of Qidan in Yunnan. In the past, it was generally believed that the lower limit of the use of Khitan fine print was in the Western Liao Dynasty, and the latest time for the inscription of Khitan fine print was in the middle of the Jin Dynasty, and the unearthed places were limited to northern provinces such as Inner Mongolia, Liaoning and Hebei. Therefore, the Khitan fine print discovered in Yunnan in the late19th century really excites researchers and is considered as an important discovery.

In addition, it is worth mentioning that, in order to explore my ethnic origin with the method of human genetics, in June 1994 1, Hao and other three scholars from the Institute of Genetics of China Academy of Sciences, together with the researchers from the Yunnan Institute of Family Planning Science and Technology, investigated the systematic distribution of four red blood cell types in Hazhai Village 104 in Mulaoyuan Township, Shidian County, and compared them with Daur people. The results show that the genetic distance of "I" is close to several ethnic minorities in the south and converges first, but far from several ethnic minorities in the north and the Han nationality in Heilongjiang. However, Hao and others believe that this result does not deny that I am a Khitan, because I have never married each other, but only with other local ethnic groups, so their Khitan lineage will inevitably become very weak. [25] This explanation is reasonable. It can be asserted that the descendants of Qidan in Yunnan today are not a single nation in bloodline, but have long been assimilated by the southern nationalities. Some people say that their bodies still retain the characteristics of the northern ethnic groups, which are significantly different from the local ethnic groups and so on. [26] is probably taken for granted.

Looking at the above survey results, I think there are two problems to be pointed out.

First, the fine print of Qidan found in Shidian and other places is considered to be the most powerful evidence to determine the clan of Qidan descendants in Yunnan, but it is actually the most problematic. According to my preliminary research results, I'm afraid none of the so-called 2 1 small Khitan characters can be established.

These "little Khitan characters" were first discovered in this way: the investigators took down all the characters they didn't know or understand on the rubbings of inscriptions and compared them with the original characters listed in "A Study of Little Khitan Characters" [27]. As long as you can find similar glyphs, you can identify them as small Khitan characters, and then explain their meaning with attachments. In addition to the confirmed 2 1 "Little Khitan Characters", there are three unknown characters. Because there is no similar font in the book "Study on Little Khitan Characters", no conclusion has been made, but it is suspected that they are also Little Khitan Characters. [28]

There are roughly two reasons why this 2 1 "Little Khitan Character" is mistaken. One kind belongs to Kanyujia, because modern people don't understand it, and it is mistaken for Qidan fine print. For example, Meng Zhidong's "dots" numbered ① and ② were found in Azulu's tomb, and the following three lines were engraved on the stone: [29]

Jiashan gengxiang point

Qing emperors waited for filial piety and peace, the base of Azulu Qian Qiu's tomb.

Ancestor taboo

On the fourth day of December in Daoguang Guimao, the descendants of Jiang rebuilt.

The first line of fine print on the left is used to mark the situation and pattern of this tomb. Dragon (that is, mountain), direction, cave, sand and water are the so-called geographical five elements. Cave refers to the place where air veins condense in the soil, and ""is a symbol indicating the shape of this cave. If the "dot" is the Khitan fine print representing the official title of Azulu, how can it be attached to "Jiashan Geng Xiang"? Another example is the "C-" numbered ③ and ④, which can be found in a remnant tablet of Shidian county magistrate's lawsuit. The first scene on the left is "Maolong entered Jiashan Geng to C-"(the following is incomplete), which is also a typical Kanyu statement. The whole sentence should be "Maolong entered Jiashan Geng to C-"(a word should be added after the word "C" in Twelve Earthly Branches, and the epitaph of Jiang Dechang in the appendix of Study on the Descendants of Yunnan Qidan says "sharing the gold with Ding Shangui to Wu Bing". In my opinion, most of the 2 1 Qidan Small Print is related to mountains and rivers.

Another situation is that I don't know the variant characters in the inscription, and I mistakenly think it is the fine print of Qidan. For example, the number "Xuan" is found in Bao 'a's epitaph: "This family is in public discussion, and Xuan is a descendant of the clan party." The word "Fan" in the text is a variant of the word "Fan", and Mei Ying refers to several parts of the Dictionary: "Fan, a popular writing method." Another example is the number 6, which can be found in Jiang Dechang's epitaph: "The black dragon enters the sea, the spirit of the golden goat." "Shou" means "Shou", which is a common variant in stone tablets. This sentence was also said by Kan Yu's family. Qing Yin wrote in the book "Persuading Officials": "The right-handed dragon retrograde from the ugly scorpion Renhai, all returned to the water, and the golden sheep received the spirit of Jia Gui." [30]

In a word, the so-called Khitan fine print found in Yunnan is a misunderstanding. Imagine, in the19th century, six or seven hundred years after the demise of the Khitan characters, how could one or two Khitan characters be mixed in the inscriptions written in Chinese characters? This can be said to be whimsical. I will discuss this issue in another article, and here is only one example.

Secondly, Meng Zhidong made a detailed textual research on the lineage of the descendants of Qidan in Yunnan in his book "Study on the Descendants of Qidan in Yunnan", and traced the lineage of Amang Jiangzhi back to Yelubei, the king of Dongdan, and Yelubei, the ancestor of Liao Dynasty. There are many flaws in it.

According to the existing genealogy and inscriptions, the genealogy of Amangjiang can only be traced back to Azulu at the end of Yuan Dynasty and the beginning of Ming Dynasty, while the descendants of Manggu Belt recorded in Yuan history only ended in their son's fire, so the author presumes that Azulu is the grandson of Fire and Guihong, that is, there is no credible basis. According to the records of Yuan history, the great-grandfather Yelu's bald flower gold fell to Mongolia at the end of the busy ancient belt, and the bald flower father took off his son and became the official of the ministers, and the ancestor Sabar was Yin, while in the Liao history and the Jin history, there was a Khitan who made peace with Jin, so the author thought that the bald flower father took off his son, which was a sudden overlap. Imagine, how could the sudden overlap at the end of Liao Dynasty and the beginning of Jin Dynasty be the father of bald flowers at the end of Jin Dynasty and the beginning of Yuan Dynasty? What is even more puzzling is that there is no record about the life experience of the apprentice in Liao and Jin documents, but the author thinks that he is the son of Asa for no reason. Let's take a look at the author's reasoning process: In the Historical Records of Emperor Taizong, there is such a record: "Heaven will be nine years, ... and the party that enforces the law in Hezhou, Saba, Diri and Su Die, will certainly come to offer it." Based on this, the author infers that Saba mentioned here is Saba's father, Saba 'er, because since Saba and Todad go with him, they must be father and son; Followed by Saba, the son of Yeluchun (strange, how can Saba and Asa be equated? ), the reason is that Ye Lvchun was reprimanded by Emperor Tianzuo for being good at standing, so it is natural for his son and grandson to follow Dashibei. The purpose of this textual research is nothing more than to get in touch with Ye Lvchun, the father of Asa and the imperial clan of Liao Dynasty. This kind of textual research can not help but be surprising.

Although I can't find the blood relationship with the northern nationalities from my lineage, although it is certain that the fine print of the Khitan found in Yunnan is a misunderstanding, and even if the research on the lineage of Amang River is not credible, I don't deny that there are indeed some descendants of the Khitan people living in Yunnan today, and their ancestors were a Khitan army conquered by the Yuan Dynasty.