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In the winter of 1972, in the cold wind of Inner Mongolia, a serendipitous discovery in the village of Amenqirig suddenly focused the world's attention on this distant land. In the midst of their mundane farm work, the villagers unearthed a shocking treasure – several exquisite pieces of gold and silverware, which not only weighed kilograms, but also contained a wealth of historical information. Li Zuozhi and Tian Guangjin of the Inner Mongolia Cultural Relics Team were then sent to the site, and their findings began to challenge historians' traditional perceptions of the blending of ancient European and Asian histories.
With further excavation, more handicrafts with ancient European art styles have been discovered one by one, what is the relationship between the Xiongnu and Europe?
Winter surprises: the treasures of the village of Amenqirig
In the winter of 1972, in Amenqirige Village, Hangjin Banner, Yikezhao League, Inner Mongolia, several villagers were engaged in winter side production, which generally included making wool products and repairing farm tools. While clearing a piece of land used to extend the barn, the shovel suddenly slammed into a hard object with a crisp sound. The villagers curiously dug into the surrounding soil, revealing several glowing gold and silver items, and for a moment, the golden light in the soil surprised them.
The discovery quickly caused a stir throughout the village. The old people of the village watched and discussed, speculating that these might be treasures left over from ancient times. The news spread like wings, and soon reached the local cultural relics management department. After learning the news, the Inner Mongolia cultural relics team immediately sent two experienced archaeologists, Li Zuozhi and Tian Guangjin, to Amenqirige Village to conduct field investigations.
When Li Zuozhi and Tian Guangjin arrived at the village, they quickly talked to the villagers who had found the gold and silverware, and under the guidance of the villagers, they checked the original discovery site. After an initial ground survey, the two experts began systematic excavations, carefully marking the location of each excavated piece of gold and silverware and recording the relevant dimensions and features.
The excavation continued for several days, and as the soil layer was gradually removed, more and more gold objects were revealed. These goldworks come in a variety of styles, some are beautifully decorated, while others are more modest. After careful cleaning and sorting, a total of 218 pieces were found, including gold earrings, gold necklaces, gold crowns, and other ceremonial items. With a total weight of more than 4 kilograms, these gold and silver objects are some of the finest pieces of craftsmanship.
A fusion of art and craft: the characteristics of Xiongnu gold and silverware
The gold and silver objects found in the village of Amenqirig demonstrate the extraordinary craftsmanship of ancient Xiongnu craftsmen. These gold and silver objects were mainly minted, pressed and hammered using a variety of techniques. Casting technology allows craftsmen to melt metal, pour it into prefabricated molds, cool it to form a predetermined shape, and this method is suitable for making objects with regular shapes and complex structures. The pressing technique involves placing a piece of metal on a mold and pressing it down mechanically to form a detailed pattern or text. Hammering, on the other hand, is an older and more skillful craft in which the metal is heated to a certain extent and then hammered into shape, a method that is particularly effective when working with thick sheets of metal.
The combination of these techniques not only gives gold and silver objects a solid physical character, but also gives them a beautiful appearance. When Li Zuozhi and Tian Guangjin examined these artifacts in detail, they noticed the animal motifs in relief on these gold and silver objects, which were not only artistic, but also technically demonstrated the superb skills of Xiongnu craftsmen. Animal motifs are often meticulously hammered and precisely depicted, and every detail vividly shows the animal's dynamics, such as the tension of muscles, the delicacy of hair, and the dynamic posture, which are breathtaking.
Particularly striking is an eagle-shaped crest, which is particularly exquisitely crafted. It consists of a thick piece of gold that has been heated and hammered several times to finally form the shape of a hemispherical body. The surface of the crown is carved in detail with a scene of animal bites, with four wolves and four coiled horned sheep in pairs, which not only shows the worship of strength and survival struggle in Xiongnu culture, but also reflects their in-depth observation and artistic reproduction of animal forms.
While recording these details, Li Zuozhi exchanged their observations and findings with Tian Guangjin from time to time. Using professional photographic equipment and measuring tools, the duo meticulously photographed and dimensioned the gold and silverware, ensuring that all details were accurately recorded and studied. They also carefully clean each item with a soft-bristled brush and a special cleaner so as not to damage the delicate pattern on the surface.
Witness to History: The Society and Culture of the Xiongnu
As more gold and silver artifacts were excavated and analyzed, Li Zuozhi and Tian Guangjin began to collaborate with more scholars to explore the significance of these discoveries for understanding ancient Xiongnu society. They pay particular attention to the craftsmanship and social context of these gold and silver objects, and analyze how these artifacts reflect the structure and cultural development of Xiongnu society.
When the research team carried out detailed measurements and chemical composition analysis of these gold and silver objects, they found that the composition and production process of these metals were extremely advanced in the technological context of the time. This shows that the Xiongnu craftsmen were not only proficient in metal processing, but may also have communicated and learned from the cultures of other regions, thus absorbing a variety of production techniques. For example, some of the techniques used to make gold and silver objects bear striking similarities with those of the Central Plains and further afield in Western Asia.
For example, some gold belt buckles and ornaments are decorated with spirals and geometric patterns, designs that closely resemble European metalwork from the same period. In addition, motifs similar to Celtic art have been seen on some shield-shaped ornaments and metal pieces used for horse harnesses, a style that was widespread during the Iron Age in Europe.
In addition, through the systematic investigation of the cemeteries in this area, scholars have found a number of ancient Xiongnu tombs that are similar to the excavation sites of gold and silverware. The layout and size of these tombs further confirm the class differentiation of Xiongnu society. Larger cemeteries often had a richer collection of funerary goods, including gold and silver objects, horse harnesses, and weapons, all of which were symbols of the privileges of the aristocracy.
The profound connection between the Huns and Europe is well documented in history. These nomads not only roamed the Asian continent, but also made their way into Europe, where their influence was far-reaching. Especially from 91 AD, the history of the Northern Xiongnu entered a turning point. At that time, Shan Yu and his nobles decided to lead a large number of people to leave the traditional Mobei region and began a long migration that lasted for hundreds of years. This migration was not only to escape the military pressure of the Han Dynasty, but also to find a new living space.
The migration route of the Huns passed through present-day Mongolia into modern-day Russian Siberia, and eventually some of the ethnic groups reached Eastern Europe and beyond. And those who chose to stay, about five or six hundred thousand, continued to maintain the traditional way of life of the Xiongnu in the original areas, but over time, these groups also gradually merged with other ethnic groups to form new cultural characteristics.
The Arouchaiden region is a testament to this history. Archaeological excavations in this area have shown that the tombs there are highly similar to the traditional burial styles of the Xiongnu, and similarly, some specific funerary objects from these cemeteries, such as gold and silver objects with special totems, horse harnesses, etc., are very similar in style to the relics excavated from the tomb of Bazerek in the Altai region. This similarity suggests that the Xiongnu maintained a certain cultural coherence even after migration and dispersion.
Traces of Cultural Exchange: Ancient Connections between China and the West
According to Ameanas in his book History, the names of the Huns began to be known to the nations of Europe during their westward expansion. These records provide valuable historical information that has helped modern historians and archaeologists understand the interactions and influences between the Huns and the indigenous peoples of Europe.
According to Ameanas, the first appearance of the Huns in the history books marked their military expansion from the east, especially from the area east of the Don River, to the west. They first clashed with the Alans, and it was a fierce battle, which ended in a crushing defeat for the Alans, whose king was killed and the lands conquered. This victory of the Huns not only demonstrated their military might, but also caused the name "Huns" to spread among other countries.
Ameanas's account notes that the Huns' victory quickly spread throughout the surrounding countries, not only because of the Huns' military campaign, but also because of the event's significant impact and newsworthiness. At that time, the West knew little about the major events in the East due to the limitations of transportation and means of information transmission, so when the name "Huns" reached the West, it brought with it a new geopolitical reality and a fear of the unknown.
This victory and subsequent actions of the Huns left a deep mark not only on their military role, but also on their cultural and political influence on the conquered regions. The Huns were constantly expanding and fighting on European soil, and their mobility and fighting power made many European nations feel threatened. During this period, the Huns came into contact with several European peoples, including the Goths, the Roman Empire, and other Germanic tribes.
These contacts were not all hostile, and the Huns also developed complex relationships with some peoples during their conquests and migrations, including alliances, trade, and cultural exchanges. For example, they received tribute and technology from the Roman Empire and other tribes, while also bringing some elements of their own culture to Europe. The Huns' iron weapons and horsemanship attracted attention in Europe, while their tactics and fighting methods also had an impact on European military strategy.
In European history, they did not associate the Huns with the Xiongnu, because there was a difference of hundreds of years between the time points of their appearance, but this time the cultural relics in the Xiongnu tomb in Inner Mongolia clearly linked the two, which can't help but make people wonder if European history has been tampered with.
As technology has advanced, so have archaeological techniques, which has allowed Li Zuozhi and Tian Guangjin to analyze the chemical composition or production techniques of artifacts in greater depth, thus providing more evidence about ancient human behavior patterns. In addition, the cooperation with the international academic community has also brought more advanced research methods and perspectives to the team, and promoted academic exchanges and cultural understanding.
In future research, with more similar excavations and research projects, more mysteries will be solved about the connection between the Xiongnu and ancient Europe.
References:[1]Wang Yanhui. Journal of Northeast Normal University(Philosophy and Social Science),1989(3):42-49