| This research is based on the historical records, unearthed relics, archaeologicaldata, and the research results by the academic scholars. This dissertation sticks tohistorical materialism, adopts the method of duplicate historic proofs and at themeanwhile combines the historic research with linguistics, ethnology, andanthropology theories, which will be beneficial to the research. This dissertation isfocuses on the appellation of the old nations which lived in the north of china in thehistory and the culture of mountain worship.This dissertation is divided into three major parts, which are the introduction, themain text and conclusion.The introduction part reviews the achievements of the academic research.The first chapter is the interpretation on Shanrong(山戎）. Shanrong was an ancientappellation of the northern nomads in China. The author concludes the annotationsand the discussions by the historians in the past, discusses on the relationshipsbetween the appellation of Shanrong and the custom of mountain worship of Chinesepeople, and has a textual research on the northern nomadic nationalities such asXiongnu, the East Hu, Mongolia who had lived with it throughout history. So it can beconcluded that Shanrong was the appellation for the north nomadic nationalities withthe custom of mountain worship.The second chapter is the appellation of Xiongnu and the custom of mountainworship. Firstly, the author makes a new interpretation about the appellation ofXiongnu. The author verifies that Xiongnu which was wrote by Sima Qian can beinterchangeable by Xiongnao(匈呶）, Humai (呼麦） which is very famous in theAltaic language ethnics. Xiongnu had two old names. One is Xunyu(獯鬻）, the otheris Xianyun(猃狁）. Both appellations were the forms of worship which reflected thetraditional attitudes of the Shaman culture of the ancient nation who named Beidi(北狄）. In the article, the author discusses the standing of Di(狄） and Di(翟） in theShaman culture, and researches the influences of these two nation for the name ofBeidi trible. For example, Modi(挛鞮氏） was the surname of Chanyu(单于） familyof Xiongnu, which had the same origin with Dingling(丁零）.Secondly, the author discusses the relationship between Xiongnu and Shanlin(襜林） or Loufan(楼烦）. Shanlin(襜林） which was also named Danlin(儋林） wasLinhu(林胡）. A part of Linhu joined in the Hun empire when Zhao expelled them.The custom of Shanlin(襜林） which was also named Danlin(儋林） matched theHuns DanLin (蹛林）custom. This was the custom of riding around the forest tosacrifice which had been brought to Hun by the Shanlin people. Because the DanLincustom had been spread widely by Xiongnu, it also spread widely in the Beidi trades.Thirdly, the author discusses the Shamanism and Sanlong Ci(三龙祠） of Xiongnuand research the Fuli(拊离） worship of Xiongnu people. Fuli(拊离） worship was Xiongnu Totemism coming from Di(狄、翟）, and was a transition to the dragonworship.The author researches the mountain which the three parts of Xiongnu worshiped,and it indicated that they were the place to worship Heaven of Shaman culture, andthey were also the home of sole for Huns of each part.Fifthly, the author discusses the word of Otor (瓯脱）. By analysising theperspective of the Mongolian plateau unique living environment and socio-economicconditions, Originally Otor was an appellation and memory of Huns ancestral home,birthplace and their own motherhood tribal, then it refered to allocation of land，gongzhang (宫帐）, barracks or camps.The third chapter is worship custom of Wuhuan(乌桓）. Firstly, the author discussesthe relationship between the ancestors of Wuhuan and Donghu(东胡）and the originalappellation of Tonggusi(通古斯）. Tonggusi had the similar sounds as Donghu, but itwas different in the meaning with each other. It was a special word which was createdby the descendants of each tribe of Donghu during the history of the development andchanges, and it contained with the separation, conquest and migration of each tribe ofDonghu.Secondly, the author puts the emphasis on interpreting the origin of the appellation ofWuhuan. The author lists the different explanations of Wuhuan by historians in eachperiod, and finds Wuhuan（Wuwan乌丸） and Guwan(古丸） were the same thingsin the historical records, then makes the conclusion that Wuwan（乌丸） wasGuwan(古丸） and Guwan(古丸） was Guwan(姑丸）, therefore the word Gu (姑）in Guwan(姑丸） was Shaman Shengu(神姑） just as female Shaman who was verypopular of the northern minorities. This can be concluded that if there wereWuhuan(乌桓） people there should be Wuhuanshan（乌桓山）, and they should listin the Wuhuanshan（乌桓山） system regardless of Chishan（赤山） or Baishan（白山） if only people complied with the Shaman offering system of Wuhuan(乌桓）people.The forth chapter is the worship custom of Mongol. The author puts the emphasison indicating the worship custom with the appellation of Buerhan (不峏汗山） at thebeginning of Mongol Empire. Mountain worship had kept from Yuan dynast to Qingdynasty by the Mongolia tribes. There were some kinds of mountain worship customswhich could be found from Red mountain Stone altar worship to Obo (敖包）Sacrificein Mongolia. It can be summarized that worship mountain should be the Majesticmountains which made people feel mystery, by which they believe that It should bethe road leading to the sky where should be the residence of the gods，so they have theworship for Majestic mountains. This is no exception about Mongolian ancestors. Ithas been regarded as sacred mountains, not only by a family, and also by all theMongolia ministries. The custom of worship and belief to mountain had coming intobeing in the distance past and should be retained by people in their memories. |
