What does the Khitan money have? What is the collection value? And Xixia money? Let's talk about the history of those two dynasties.

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Xixia coins:

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Khitan history

For more than half a century, with the excavation of a large number of cultural relics recording the Khitan civilization, people's imagination of this ancient northern nation, which created a glorious history but mysteriously disappeared, has gradually enriched and clarified.

Centuries ago, in the eastern part of Inner Mongolia prairie, there was once a brave nation-Qidan, who founded the Liao Dynasty, which was famous at home and abroad. However, among the officially revised history books, Liao history is the thinnest one, and Qidan left a distant and mysterious impression on people. Where does this nation come from? Why did it suddenly and mysteriously disappear in the historical records since the Ming Dynasty? So far, this is a story that historians realize.

Confusion, an unsolved mystery.

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People look for historical answers based on little by little clues. There is a beautiful legend about the origin of the Khitan nationality: (Figure) There are two rivers flowing in the vast northern grassland, one is called Xilamulun River, which means "Yellow Water". People regard it as the daughter of the Yellow River in the distance, so they write "Yellow River" in literature; The other river is called "Laoha River", also called "Tuhe River", and the two river basins have nurtured the civilization on the grassland. Legend has it that a fairy riding a blue ox cart from the Yellow River and a samurai riding a white horse from Tuhai River met at the intersection of the two rivers, and they fell in love and got married. They are the ancestors of the Khitan nationality. According to this legend and the textual research of some related historical materials, historians have made the following explanations on the origin of the Khitan nationality: (Figure) They think that fairies and warriors represent two primitive clans living in the two river basins. One is a totem of "white horse" and lives in "cocoon"; One takes "green cow" as a totem and lives in "Pingsonglin". Later, both clans moved to Muye Mountain, where the two rivers meet, intermarried and multiplied, forming the Qidan nationality.

By the end of the Tang Dynasty, more than/kloc-0.000 years ago, a tribal leader named Lu Ye Abaoji unified the ministries of the Khitan. By 9 16, the Liao and Northern Song Dynasties had formed a confrontation between the north and the south. After years of fighting, many towns and noisy cities in the Central Plains have had a great influence on the Khitan people who live on grass. (Figure) They imitated Tokyo, the capital of the Northern Song Dynasty, and established five capitals: East, West, South, Shanghai and China. Nanjing in Liao Dynasty is today's capital Beijing. Liao Dynasty was the most prosperous period of the Silk Road on the grassland (Figure). The Khitan people living on the main roads obtained goods from the Central Plains and the Western Regions, and were also influenced by the two civilizations, forming their own unique national culture. (Photo) After 2 19 years in the history of China, Liao was destroyed by gold in 12 century. About 500 years later, the name of the Khitan disappeared from the historical sites. Where the hell did the Khitans go? Are their descendants still alive? If so, how are they today? This is another historical mystery that needs to be solved urgently. For more than half a century, with the excavation of a large number of cultural relics recording the Khitan civilization, people's imagination of this ancient northern nation, which created a glorious history but mysteriously disappeared, has gradually enriched and clarified.

(Photo 1) Opening the Atlas of Chinese History, we can see that during its most prosperous period, the territory of Liao State established by Qidan once extended to the outer Xing 'an Mountains and Lake Baikal in the north, to Sakhalin Island in the east, to Altai Mountain in the west, and to Hebei and Shanxi today in the south. During this period, the access to the west in the Central Plains was temporarily blocked. At that time, many countries in the central and western parts of Eurasia mistakenly thought that the whole of China was under the rule of Liao, so Qidan became the country name of China. In Slavic-speaking countries, this title has been used to this day, which is enough to show the influence of Liao Dynasty at that time.

Liao existed in northern China for more than 200 years, and was destroyed by the Jin Army led by Akuta Wan Yan in 1 125. The change of dynasties is undoubtedly meaningful, but it is puzzling that no matter who is in power in history, the original cultural traditions can always be passed down from generation to generation. But after the demise of the Liao Dynasty, why did the entire Qidan culture and even the Qidan people suddenly disappear from the history books?

1922 On a hot summer day in June, a Belgian missionary named Kelvin found some symbols similar to characters on the stone tablet of an ancient tomb in Bahrain Right Banner, Inner Mongolia. It was different from any known characters at that time, and these symbols which looked like gobbledygook were the Khitan characters. (Figure 2) After the discovery of the Khitan script, richer contents about that long-gone dynasty and disappearing nation reappeared.

Up to now, there are only a handful of Khitan characters that people can recognize, but it is these characters that help people discover the whereabouts of Khitan descendants. Through text comparison, the researchers found that today's Daur people and some residents in Yunnan have very close ties with the Khitans. Later, through the scientific experiment of DNA, the genetic relationship between them and the Qidan nationality was proved. At this point, we can finally know the trace of the Khitan nationality outside the historic site: (Figure) In A.D. 1 125, Liao was destroyed by gold. The poems of Yelv, a noble of Qidan, gathered the residual strength of various ministries of Qidan, crossed the desert to the west, arrived in Xinjiang and Central Asia, and established political power, which was called Xiliao in history. After more than 80 years of existence, Xiliao was destroyed by the Mongolian Yuan Army. After years of war in the Yuan Dynasty, the Khitans who were good at fighting were recruited into the army. They were scattered around with the Yuan Army, and some of them still maintained a huge ethnic group. Therefore, the Daur people survived as a nation. Others were assimilated by the local people, just like the descendants of the Qidan people who lived in Yunnan.

The Khitan has left people with historical memories, and everything about it has yet to be discovered. It's like chasing legends, deciphering characters, and constantly discovering a disappearing nation, a sleeping history. Sea Poem Author: Yelubi Age: The hills of Liao country press the mountains, and the mountains are weak. I was ashamed to meet my hometown people and went abroad from then on. Ye Lubei (899-936), the eldest son of Liao Taizu, was a famous figure in Qidan. In the first year of Tianxian (926), Liao Taizu destroyed Bohai State and established Dongdan State. He was made king of Dongdan. Emperor Taizong of Liao acceded to the throne, was suspected and fled to the later Tang Dynasty. This poem was written when he was in exile, and it is the earliest recorded five-character poem in Liao Dynasty. In his poems, things are personified, the mountain depicts himself, and the mountain depicts his younger brother, Emperor Taizong, and only a few strokes are used to outline the cruel scene of the internal struggle of the royal family. Title Li Yan's "Huang Ju Fu" Author: Hongjinian: Liao got the "Fu" clear yesterday and cut it into sentences. I still feel fragrant in my sleeve, but the cold west wind won't blow away. Yelu Hongji (1032-1101) is the name of Liao Daoism Sect and Qidan Zara. During his forty-five years in office, he took the study of Confucianism as a heroic culture, wrote a lot of poems and essays, and was compiled as Qing JiNing. Through ingenious association, this poem writes the heterogeneity of Qiu Ju's arrogance and indifference, and expresses the poet's admiration, which is very charming.

Liao dynasty literature

Poetry in Liao dynasty

The national character of the Qidan nationality The representative poets of the Qidan nationality translated the long poem Drunk One into Chinese.

Liao was a northern regime established by the Qidan nationality, which began in 907 AD and ended in 1 125 AD, just starting from the whole Five Dynasties and the Northern Song Dynasty. Qidan is a northern minority with nomadic and fishing hunting as the main modes of production. They chase aquatic plants, migrate and graze with the seasons, and take car tents as their homes, forming a bold and brave national character. This poem by Su Zhe is a vivid portrayal of the social customs and national character of the Qidan nationality.

There are only more than 70 existing works of Liao poetry, all of which are written by Qidan Han nationality. Among them, the works of Qidan poets can best reflect the characteristics of Liao poetry. Most of the Khitan poets were monarchs, royalty and empresses, because they had an early chance to get in touch with China culture.

The first famous Qidan poet in Liao Dynasty was Yelubi. He reads widely and yearns for China culture. There is an existing poem at sea:

The mountain tops overwhelm the mountain tops, and the mountain tops are powerless. I was ashamed to meet my hometown people and went abroad from then on.

"Mountain" is a small character in Qidan, which means "Khan" and is similar to the Chinese character "Mountain". Over the Mountains is actually a story about the Empress Dowager Li Deguang. Although she has a prince, she was abandoned. This is a typical example of the combination of Qi and China. The poet used the coincidence of the image of the Chinese character "mountain" and the meaning of the Khitan word "Khan" to make this poem have both vivid images and profound metaphorical meanings, so later generations praised it as "a love word with short meaning and long meaning, which won the purpose of the wind." (Zhao Yi's Notes on Twenty-two Histories, Volume Erqi)

The achievements of Xiao Guanyin and Xiao Sese, the female poets in Qidan, are also considerable. There are many kinds of Xiao Guanyin's poems, including heroic and handsome poems, heroic in the north and euphemistic and profound works. The former is like Khufu Dai Linzhi:

Power and prestige Wan Li presses Nanbang and turns to Yalu River to the east. Ghosts are brave enough to teach tigers not to surrender. The rise of the monster is extraordinary. The latter is like "nostalgia": only Zhao makeup is counted in the palace, and the rain destroys Hanwang. I've only known each other for a month, and I saw the swallow enter Zhaoyang.

By reciting history, I can express my feelings, which are profound and subtle. She also wrote ten Hui Ci poems, which are famous for their deep feelings and delicate images. Xiao Sese's poems are full of political opinions, and the existing satirical songs and historical poems satirize the political affairs of the country. The former said, "Don't get stuck in the dark world of mortals, and don't hurt people who are afraid of foreigners. It is better to block the evil path, choose a virtuous minister, and treat the salary, and dare to persuade the strong men to donate, so that they can sleep in the cold. " This poem points out the crisis facing the country and exhorts the imperial court to make great efforts to govern the country. The latter satirizes the darkness of the imperial court with historical facts, and the building will fall down. Both poems are a little too straightforward, but they are intense in emotion and unrestrained in style. Poetry is written in Sao style, with uneven sentence patterns and strong strength.

Among the poems of the Khitans, Song of Drunk Righteousness is the longest and most typical one. This poem was written by a "temple master" and the author was a monk. The original poem was written in the Khitan language, and was later translated into Chinese by Lu Ye Chucai in the early Yuan Dynasty. Today, it is preserved in Chu Cai's Collected Works of Zhan Ran Jushi, and 65,438+020 sentences have been translated. This poem begins with drinking on the Double Ninth Festival, and expresses the feelings of life and the love of seclusion in various ways: "I love farmers in Nancun, and the mountains and rivers are secluded. The old disease is especially sweet and dark, and the ancient style is still far away. The hustle and bustle avoids the secluded foothills of the rocks, and the clouds are on the shore. " It also shows the willingness to use Buddhism to solve the troubles of life: "I asked you what you are doing, what is this?" Phantom sunrise seeks change, Yunfeng is difficult to stand. This is also a business matter, but the sea devours feathers. The butterfly in the dream is not fake, and Zhuang Zhou is by no means real. "Because of the various expositions, the artistic appeal has been weakened, but the whole poem is rigorous in structure and distinct in context, which is the best long line in Liao's poems. Although the original poem is written in Qidan, it uses many allusions belonging to China culture, which is a vivid example of the cultural integration of all ethnic groups in ancient poetry.

In contrast, Han people's creative achievements in Liao poetry are not great, but there are occasional excellent works. For example, Zhao Yanshou's Lost Topic:

Yellow sand is blowing in the air, and heavy clouds and snow cover the suburbs. The detective returned to the tent, shot an eagle arrow and copied it with a bow. Birds are hungry for frost and fruit, and horses are thirsty to run in Shahe. Occupy the fertile grassland on the plateau and make a fire at night to break the top of the forest.

Writing about northern scenery is simple and straightforward, which can reflect the true colors of northern nationalities.

Although there are not many Liao poems, they not only show the national character and social life of the Qidan people, but also reflect their gradual acceptance of sinicization, which has high historical and artistic value.

The Liao Dynasty was established by the leader of the Khitan, Lu Ye Abaoji, at the end of Hou Liang in the second year of Zhenming (9 16). Its real name was Khitan Kingdom, and it was changed to Liao in the 12th year of Tianfu in the later Han Dynasty (947). Song Huizong xuanhe seven years (1 125) was destroyed by gold. Long-term rule in northern China, with today's Haihe River in Tianjin, Baxian County in Hebei and Yanmenguan in Shanxi as the boundary, confronted the Northern Song Dynasty.

Since the Northern Wei Dynasty, the Khitans have lived a nomadic life in the upper reaches of the Liaohe River today. Songmo County was established in this area in the Tang Dynasty, and the leader of Qidan was appointed as the governor.

Baoji was originally the leader of the overlapping thorn department of Qidan. At the beginning of the tenth century, he unified the eight Khitans, controlled the nearby ethnic groups such as Jurchen and Jinwei, and finally proclaimed himself emperor after the founding of the People's Republic of China. He appointed Yan Hui, a Han Chinese, to reform the Khitan customs, build castles, develop agriculture and commerce, and create the Khitan script, which made obvious progress in the economy and culture of Khitan. At the same time, it also promoted the rapid integration of the Qidan nationality and the Han nationality. Because the economy and culture of the Han nationality at that time were more developed than that of the Khitan nationality as a nomadic people, it was natural for the Khitan nationality to absorb the strengths of the Han nationality to strengthen itself. Of course, the Han people are also influenced by the Khitans. This trend continued when his successor came to power. During the Five Dynasties, the territory of Liao country expanded rapidly, and the number of Han people under its rule also expanded rapidly, which made the Qidan people accept the influence of Chinese culture more widely and deeply. Among the Khitans, many can write in Chinese. Liao literature referred to in this book refers to literary works written in Chinese. As for the works created in Khitan language, except some that have been translated into Chinese, due to the limitations of subjective and objective conditions, it is impossible to describe them one by one here.

Liao's literary works are rarely preserved, especially those belonging to the category of pure literature. However, although some articles are not pure literature, they are quite infectious because of their strong feelings and concise words. For example, Wang Ding's "Preface to Burning Pepper":

Ding Yuxiantai, Fang's forbidden approach, there must be a change of virtuous queen. At that time, officials from the North and the South (1) learned that they had different opinions when they came to power, which confirmed each other. Therefore, Yi Demong was relegated, which is not allowed. Hehe, the sky is covered with ink, and it doesn't shine during the day. Can its users say it is white? Meng Ge, Ding Fu's breast-feeding daughter, is Yeluyixin's favorite maid and knows her rape structure best. And Xiao Stuart resumed his position, especially so.

Because of holding your hand, I sigh injustice, and I weep with guilt. Since the concept of change came into being, it suddenly became plural. You can spend thousands of miles in your hometown and treat the sun like a year old. Touching the scene, the old feelings gather. It is a good history to learn from it. If husband turns waves into obstacles, there is a record of Duke Stuart. (1) the officials of Liao country are divided into two series: "North" and "South". "Northern and Southern Officials" is actually a general term for hundreds of officials.

What is said here is a major political and court event in the Liao Dynasty. Liao Daozong's Empress Yide (1040- 1075), whose surname is Xiao, is a little goddess of mercy. She is good at poetry and music. Yeluyixin, a powerful minister, felt that the Crown Prince posed a serious threat to him, so he falsely accused Queen Yide of having an affair with actress Zhao Youran and tried to overthrow the Crown Prince. Daozong ordered Yixin to try with another powerful minister, Miss Zhang, and decided that adultery was true. As a result, Empress Cixi of Daozong committed suicide, and she was the only one who exterminated the nation. Later, Yi Xin killed the prince again (see Biography of Treacherous Courtiers in Liao History and Record of Peppers). Wang Ding wrote this preface in his fifth year in Daan (1089). At that time, although Daozong thought Yixin and Xiao Jie were traitors, and killed Yixin and demoted Xiao Jie to the common people a few years ago, Queen Yide did not rehabilitate them. He complained for a German queen, that is, indirectly criticized Daozong, which is quite bold. Hong Mai's "Rong Zhai Xu" and "Tang Poems are Unabashed" said: "The poems of the Tang Dynasty were written in the past and then, and there is no taboo. As far as the palace is concerned, those who don't know what the outside world should say have repeatedly said, ... Now poets dare not say anything. " The so-called "modern poet" refers to the poets of the Song Dynasty. Although the Preface to Burning Pepper is not a poem, it is also "evasive" and "repeated" about the forbidden things in this palace, which unreservedly shows his sympathy for the queen of Yide and his dissatisfaction with the political turbidity shown by this incident. In another article, he also bluntly said: "However, there are three people who are good at music and poetry." ("Burning Pepper Record, On a German Queen") The feeling of resentment is vividly on the paper. Such outspoken accusations were also "dare not" by scholars in the Song Dynasty. From here, we can see the differences between Liao and Song literature.

The reason why the author showed strong feelings in this incident is obviously related to his own sense of life experience. His emotional pain can be imagined from "being a servant" to "waiting for crimes in the city, going to the countryside for thousands of miles, and treating his grandson like a year old". Both he and Queen Yide suffered a heavy blow in real political life, so they are in the same boat, regardless of the distinction between monarch and minister and men and women. This frankness is the most important reason why this work has literary appeal. This is also reflected in Liao's poems.

There are not many existing Liao poems, and the earliest one is Poems on the Sea by Yelubi (899-936).

Yelubi, the eldest son of Yelubi, the Liao Taizu, was named Prince. But after Paul died, he gave the throne to his younger brother Deguang; Because he knew that the queen mother wanted to be emperor. Unexpectedly, after Yelvdeguang (that is, Liao Taizong) acceded to the throne, he was suspicious, rejected dissidents and was very angry. When Mingzong learned about it, he sent someone to provoke him, and he also defected to the later Tang Dynasty. When he left, he carved a poem on the board.

The mountain tops overwhelm the mountain tops, and the mountain tops are powerless. I was ashamed to meet my hometown people and went abroad from then on. (Biography of Liao History Imperial Clans)

The poem is untitled, and later generations are used to calling it a sea poem. Although the first two metaphors are clumsy, they have strange ideas and can show pride and injustice.

When Ye Lubei wrote this poem, it was more than thirty years since the establishment of the Song Dynasty. After the establishment of the Song Dynasty, after a period of evolution, the characteristics of attaching importance to reason and neglecting emotion became more and more obvious. This feature also appeared in some poems of Liao Dynasty. For example, Liao Xingzong's poem "Giving Leaves", Shi's poem "Rejecting Poems", Shaman Haishan's poem "Hexing School" and Tianan Festival's "Songhe Map" are all rational products. Here is an example of the "Tianan Festival Songhe Map":

A thousand-year-old crane lives forever, and frost is on the branches. Four seasons unchanged, willing to live with my emperor. (See Record of Liaodong Travel Department)

In the first year of Qingning (1055), the birthday of Daozong (1055- 1 100) was designated as Tianan Festival, and the time of Daozong was poetry. As far as technique is concerned, this poem is naturally more mature than sea poetry.

However, apart from expressing the author's good prayers and praises, it has nothing to impress readers emotionally, and good prayers and praises are only a rational application. The appearance of this kind of Liao poetry inherited the tradition of only appeal to reason in the Tang Dynasty (such as Wang Fanzhi's works) or was influenced by the Song Dynasty. It is difficult to determine at present because of lack of information. It is worth noting that in Liao Dynasty, this kind of poetry was mainly used for entertainment and explanation, while in lyric poetry, it still maintained a tendency of ignoring reason.

The most famous lyric poem in Liao Dynasty is Hui Ten Poems by Xiao Guanyin, a German queen (see Zanthoxylum bungeanum). Judging from the content of the poem, when she wrote this poem, Daozong's affection for her had declined, but she was still eager to restore her love that day.

Change the pillow, half without brocade. Because there are many exhibitions in Qiu Lai, there are more tears. Change a pillow and wait for you to sleep. ("Hui Yuanxin" Part III)

It's a shame to kill Yuanyang and lay a Cui quilt I still remember that it was called acacia at that time, but now it's just acacia. Make Cui quilt for you to sleep. (4)

Fold brocade, heavy empty self-Chen. I just want to be a white jade body, not a unlucky person. Gold and silver, waiting for King's Landing. (6)

Ruo incense burner can be lonely and stuffy. If my body is dirty and cheap, I will feel fragrant. Ruo censer, waiting for your entertainment. ㈨

Although these four songs are all about their infatuation with Jun, they have different emphases. The first one tells the sadness of loneliness, the second one shows the desolation of loneliness by comparing the past and the present, the third one states his wish not to be poor, and the fourth one tells his beauty and longs to have fun with Jun. No matter which capital is full of undisguised warmth, it is quite infectious.

There are many sad stories about women's expectation for the king or being alienated and abandoned, from "Songs of Sorrow" included in the Selected Works to the palace poems written in the Tang Dynasty, but their feelings are mostly secret and never so warm and vivid. With the respect of the queen, it is really indecent to write sentences such as "fragrant skin" and "entertaining the monarch", focusing on feudal ethics. So this is a group of poems that indulge feelings and violate etiquette and reason. In this respect, they are interlinked with Yelubi's sea poems.

Poems that embody this feature include "Drunk Songs" by Sigong. The life of the temple owner is unknown. Yeluchucai's Preface to Drunk Songs says that he is a handsome man, virtuous and literate, especially good at singing and poetry. He also said that his poems have a lofty purport, "comparable to Su Shi and Huang Tingjian", and their times should not be earlier than Su Shi and Huang Tingjian. Otherwise, it is not unreasonable to praise the older generation for "competing with the younger generation". Therefore, Miao Gong should be a contemporary, or a descendant of Yi De Empress (Yi De Empress was born before Huang Tingjian and after Su Shi). Judging from the title of "Master", he is a monk. As far as the content of the song is concerned, when he wrote this poem, he was not a monk, and it has been three years since he was exiled, sick and Tianya. Then, he was also an official in North Korea.

This poem begins with the sadness of the author's own exile in the world, and then preaches that everything in the world is empty, and only the hometown where people lead a drunken life is a paradise.

..... ask what you do from the reward, is this humble or noble? Phantom sunrise seeks change, Yunfeng is difficult to stand. This is also a business matter, but who knows that the sea has swallowed a feather? The butterfly in the dream is not fake, and neither is Zhuang Zhoujue. Refers to emptiness, a horse is like a horse, and a horse is not a horse. Heaven and earth are still a horse, and everything means the same thing. Hu Weiwei, be nice to each other? Is Hu around like a horse? People are rich, I am rich, and I am poor. There is nothing in the three realms of idealism, and everything in the world is one. Don't you see that the Millennium has turned Xianke into a mountaineer and a virtuous woman into a stone? Since the wood, soul and stone are all around me, what's wrong with me? It is expected that my body is not my body, and lightning is separated from waste. When will you stop, father-in-law? I forgot my footprints!

This series of sentences describing my idealism in the first and third world seems reasonable, but in fact they show a feeling of being eager to get rid of sadness and seek self-comfort. There is obvious logical confusion between these sentences. The unity of thing and me is Zhuangzi's theory of the unity of thing and me, which denies the difference and boundary between this thing and another thing, but the thing is still a real existence rather than an illusion of the heart. Three realms idealism is a Buddhist doctrine, which holds that things are only derivatives of the heart. The two are contradictory. But the poet mixed them together and enthusiastically piled up related ideas and examples, without asking whether they were mutually exclusive. This shows that the poet only yearns for liberation, and it doesn't matter whether the weapon used for liberation is Zhuangzi's homogeneity theory or Buddhist idealism. More interestingly, before the quote, he once said: "Fighting is like opening a bottle all day, driving and drinking, and getting drunk in the country. I want to tell my husband when I am drunk, but it is hard to say that I am happy. ..... A cup of sadness began to disappear, and two ecstasy became myrrh. After that, I poured water for three or five feet, and I was so anxious that the wind fell. Spring is getting warmer in my chest, but I don't feel sad on my cheeks. Four o'clock, space, two o'clock, empty. It's nothing to enter that moment. Naturally, you and I are very happy. "

At the end of that paragraph, it is "how many things will stop, I will forget." It can be seen that what can really relieve his troubles and bring him the greatest happiness is drunkenness. That series of sentences promoting the idealism of the three realms are just emotional catharsis after drunkenness. What is the theoretical explanation? This poem shows a soul trapped in pain and trying to get rid of it, seeking happiness in illusion with the help of drunkenness and some theories. This is also a sentimental work. Because this strong feeling is closely combined with the poet's meticulous description of real life, rich imagination and the free drive of a large number of materials in the history of thought, a magnificent and free-moving structure has been formed, from which we can see the further development of poetry in Liao Dynasty.

It should be noted that this poem was originally written in the Khitan language, and was later translated into Chinese by Lu Ye Chucai and included in the Collected Works of Zhan Ran laity. The above quotation is based on the translation of Lu Ye Chucai.

At the same time (or later) as Master Sigong, there was also the poet Wang Shu of Liao Dynasty. Shu Zishen, a native of Liangxiang, was a scholar in the last years of Liao Dynasty and was once a historian after the death of Liao Dynasty. There is only one poem left today, which can be found in Three Rivers Road in Zhongzhou Collection:

Ten years after returning to Laoshan, the mountain light is still idle. Before you believe that the world is a dream, you don't need to read more books about Tong Yuan Shu.

When writing this poem, Liao has been dead for ten years, and he has returned to his hometown. The mountain light is still the same, and the white clouds are still floating leisurely as in the past, but the world has experienced great changes in the demise of a dynasty and the rise of a dynasty. In fact, he compares the eternity ("stillness") and tranquility ("leisure") of nature with the transience and troubles of the world, and thus draws the conclusion that the world is like a dream. His feelings are simple and profound.

In short, from the early Liao Dynasty to the late Liao Dynasty, on the one hand, the skills of poetry are constantly improving, and the art of poetry is also constantly maturing; On the other hand, the characteristics that are unaffected by emotion continue to play a role, instead of basically taking the road of emphasizing rationality in Song Like's poems. This made Liao poetry have its own achievements and had an important influence on Jin literature.

Xixia (A.D. 1038- A.D. 1227)

Xixia was a dynasty established in the history of China, with the Tangut as the main body and Xingqing House (now Yinchuan, Ningxia) as its capital. Its founder was Jing Zong Li Yuanhao, the emperor of Xia Dynasty.

The Tangut was originally a branch of the Qiang nationality and lived in the Yellow River Qu area in the southeast of Qinghai. From the late Tang Dynasty to the Northern Song Dynasty, the Tangut Tuoba family took Zhou Xia (now Hengshan, Shaanxi Province) as the envoy of the Central Plains Dynasty and ruled the land of the five countries. After two generations' hard work, Li (Yuan Hao's grandfather) and Li Deming (Yuan Hao's father) carried out the strategy of relying on Liao and Song to fight Tubo and Uighur, and developed westward, occupying Xiliangfu (now Wuwei, Gansu), Ganzhou (now Zhangye North, Gansu), Guazhou (now Anxi East, Gansu) and other States, and controlling the Hexi Corridor. In the ninth year of Song Renzong Tiansheng (A.D. 103 1), Li Deming died and Li Yuanhao succeeded to the throne. He no longer accepted titles, abolished the surnames given to Li and Zhao in the Tang and Song Dynasties and changed his surname to "Woods" (Qing). Subsequently, Li Yuanhao implemented a series of reforms, such as changing hair styles, fixing clothes, creating characters, simplifying etiquette, and establishing an official system. And promote Xingzhou to Xingqing House, expand Miyagi, and prepare to establish the country and proclaim itself emperor. In the first year of Jingyou in Song Renzong (AD 1034), it began to attack the Song Dynasty, and defeated Song Jun in Fuzhou (now Fugu, Shanxi), Zhou Huan (now Huanxian, Gansu) and Qingzhou (now Qingyang, Gansu). In the first year of Baoyuan in Song Renzong (A.D. 1038), Yuanhao officially proclaimed himself emperor, and another day was the first year of Zuoyan, with the title of Daxia, which was called Xixia in history. The territory of Xixia is bordered by the Yellow River in the east, Yumenguan (now a small Fangcheng in Dunhuang, Gansu) in the west, Xiaoguan (now Huanxian, Gansu) in the south and the desert in the north. In its heyday, it ruled 22 states, including today's Ningxia and northwestern Shaanxi, northwestern Gansu, northeastern Qinghai and parts of Inner Mongolia. Xixia * * * calendar ten emperors, before and after one hundred and ninety years. It is as famous as Liao, Northern Song, Jin and Southern Song.

The political system of Xixia was greatly influenced by the Song Dynasty, and the establishment of the official system basically imitated the Northern Song Dynasty. The central administrative organs are: Zhongshu Province, Privy Council, Third Division, Yushitai, Kaifeng Prefecture, Yiwei Division, Official Planning Division, Receiving Division, Tiansi Division, Pastoral Division, Longfei Academy, Grinding Division, Siwen Academy, Xue Fan, Sinology and so on. The local administrative establishment is divided into two levels: state and county, and sometimes there are county governments in special political centers and military and national defense places.

The military system of Xixia was developed on the basis of the military system of Tangut tribe and absorbed the system of Song Dynasty. The Privy Council is the highest military administrative body in Xixia, which consists of various departments. The army consists of three parts: the central guard, the fleeing troops and the local troops. The Central Guard includes Proton Army, Imperial Guard and Shi Jing Garrison. Proton army, with a population of about 5000, is a garrison composed of people who are good at riding and shooting, and is responsible for defending the safety of the emperor. Known as the "Royal Six Classes", it is divided into three places. There are 3,000 people in the Royal Guards, selected from various military units in China. They were all heavily armored cavalry, divided into ten teams, each with 300 people, and went in and out with the emperor. A well-trained garrison, with 25,000 people, is well-equipped and stationed in Beijing, which is the main force of the central guard. There are about100000 deserters, and they are the elite troops of Xixia. The main task is to carry out key mobile operations. It was named after the enemy was captured as a slave in the battle. Xixia local army is subordinate to the military and political supervision department, with 500 thousand people. The arms are mainly cavalry and infantry. Xixia's military service system is a system in which all the people are soldiers, not divorced from production at ordinary times, and participate in combat in wartime.

Tangut used to be mainly engaged in animal husbandry and hunting. By learning the advanced agricultural production technology of Han nationality, the agricultural economy has developed rapidly. By the time Xixia was established, agricultural production had become the main sector of Xixia's social economy. After the founding of Xixia in Li Yuanhao, Jing Zong paid more attention to the development of agricultural production, vigorously built water conservancy projects, and personally presided over the construction of the irrigation canal from Qingtongxia to Pingluo, which was called "Haowangqu" or "Liwangqu" in history. Since then, Xingqingfu and Lingzhou have been the main bases of Xixia grain production. The rulers of Xixia paid more attention to animal husbandry production while developing agriculture. The state has set up a special animal husbandry department to take charge of animal husbandry management. The animal husbandry areas in Xixia are mainly distributed in the north of Hengshan Mountain and Hexi Corridor. The main livestock are sheep, horses, camels and cows, as well as donkeys, mules and pigs. Due to the development of agriculture and animal husbandry and the rapid improvement of social productivity, the handicraft production and commercial trade in Xixia also developed rapidly. The handicraft production of Xixia, such as smelting, salt mining, brick and tile, ceramics, textile, paper making, printing, brewing, gold and silver wood products, etc., also has a certain scale and level.

Under the advocacy of Xixia rulers, the Tangut is a nation that accepts more China culture at the same time. It can be said that the core of Xixia culture is Confucian culture.

Xixia was destroyed by Mongols in the second year of the last emperor Baoyi (A.D. 1227).