Religions Of Immigrated Di And Qiang Ethnic Groups In Wei And Jin Dynasties And Southern And Northern Dynasties

Religion was one of the most important contents of the social lives of the immigrated Di and Qiang ethnic groups in Wei and Jin Dynasties and Southern and Northern Dynasties. Researchers who studies this subject is not so many . In the Guan zhong are large quantity of stele with images of Buddhism and Daoism has been sprouted since the modern age. These stele with images are very precious for studying religions of Di and Qiang ethnic groups since Wei and Jin Dynasties and Southern and Northern Dynasties ,they are also as lively fossils when studying religion identity between different ethnicgroups. Owing to this , the text makes the religion of Di and Qiang ethnic groups in Wei and Jin Dynasties and Southern and Northern Dynasties in Guan Zhong area to be its object.in researching .This text is roughly includes four parts: The fist part introduces the primitive religion of Di and Qiang ethnic groups as well as the distribution after they immigrated to Guan zhong area. Before their immigration the Di and Qiang ethnic groups emphasized magic;respected ghost and God, made sheep as their totem especially;reserved the strong natural adoration custom;believed in the celestial spirits and worship the white stone.. From the end of Han Dynasty to Wei and Jin Dynasties in Sixteen Kingdom periods ,the Di and Qiang minorities had continuously immigrated to the Guan zhong area.Fu Feng ,Shi Ping, Jing Zhao, San yuan in BeiDi county, Jiu zhong in Xian Yang county, and districts around Qian and Yong were main inhabitable regions of Di ethnic group while Feng Yu,Bei Di,Pu Cheng,Bai Shui,Yi Chuan and Tong Chuan were activity spheres of Qiang ethnic group.The second part is mainly discusses the worship of Buddhism of the ruling class in and after Qin Dynasty. In time of Sixteen Kingdoms, both Di and Qiang minorities had established their political powers in Chang'an one after the other. Except developing politics, culture and economy the rulers believed in Buddhism aggressively and prop up it by using their political powers, the development of Buddhism in Guan zhong area were therefore quickly developed.Investigating the reasons , four points should be paid more attntion : first and for most fundamentally one is the metal need from religing spured by religious emotion . Second, theory of Samsara of three lives of Buddhism gave theoretically bases in helping rulers in ruling Central plains region and gianing lawful political position . Third, powers of Buddhism grew quickly , rulers believed in Buddhism and privileged senior monks and had religious power under control of imperial power. On the other hand senior monks with encyclopedic scholarship and classic morals were emphasized and appraciated by Di and Qiang rulers. The text in this part disccusses Di and Qiang rulers' identity on Hua Xia religion .The third part mainly disccuses the religion of Di and Qiang ethnic groups and their changes from Buddhism and Taoism aspects by using the materials of newly sprouted steles with images. In this part the author makes steles with images called Fu meng wen qing, Li fei and Mao xia as examples of Buddism image to explain why the worship of Guan Yin and Maitreya's Pure Land were so popular in the masses of Di and Qiang minorities. Because of the religion's characteristics of folk customed ,utilityand without purpose, a phenomenon that combined images of Guan Yin , Maitreya, Si Wei and their disciples in one stele with images turned out ,otherwise ,contents with Dragon King's praying for rain were also mix into Buddhism steles with images. The concrete contents namely the objects of worships coincide with the contents of praying not so well, alone with the mixing up of Buddhism and Taoism and vacancy of connection of doctrines were concrete performences of conbinition of Buddhism and Taoism in the folk.On the aspect of Taoism, Di and Qiang ethnic groups showed a close relationship with Five-Dou-Gian Taoism which had been brought into Guanzhong area with the immigration of Di and Qiang ethnic groups and its popularity among the crowdhad been kept for a long time. Along with the horary change, under the influence of natural and cultural enviromentally changing ,religions belongs these two ethnic groups were changed accordingly,their accepting of Celestial-Master Taoism and Lou guan tai Taoism were good examples to explain this phenomenon. The text make Li fei stele with imges and Yao bo duo stele with images descovered in Bin xian, shaanxi province as examples, where otherwis innovation lies in. By studying steles with images we can induced the religion evolving clue of Di and Qiang ethnic groups as Taoism—^Buddhism and Taoism—?Buddhism. This tendency shows a stronge relationship with official religion policies.The fourth part of this text discusses the relationship between religion and social lives in Di and Qiang societies from the aspects of social classes of religion followers, female stele with image and nationalities, mergence Compareing with Di ethnic group, larger scale of Qiang ethnic group members injioned in making stele,their social classes was clearly divied and contact within ethnic group was tighter than Di while Di was relatively lax in contacting and people produced setles in personal.Because of women's high familyial and social status and the Buddhistic principle that "everyone was created equal;everyone has Buddhahood;everyone could become Buddha" female civilian associations and independent female steles apeared in Di and Qiang societies.With multiracial interleaving and owing a common religion, they broke the tradition that making steles with image by a single ethnic group but jioned their venture ,planed and participated together.This kind of behavior promoted common metal identity of each other and provided conditions for nationality mergence.