汉代北边“亡人”:民族立场与文化表现

对于"越塞"的"亡人"予以"逐捕搜索",曾经是汉代长城体系戍守部队的防务内容之一。有汉王朝官员明确指出,当时长城防卫系统的作用"非独为匈奴而已"。论者分析"亡出"、"亡出塞"、"亡走北出"者主要有三种身份:一是往者从军没不还者贫困子孙;二是边人奴婢愁苦者;三是盗贼群辈犯法者。战争中的"亡降"者也是特殊的"亡人"。汉代"亡人"的民族意识并不十分鲜明,在民族关系中不持极端的态度,而取宽和倾向。他们的生产和生活,对于农耕文明与游牧文明的交融,发生了积极的作用。其突出表现,与活动于中原的"胡巫"、"胡骑"在神学职任和军事技能方面的作用类似,即将汉地较为先进的物质文化和生产方式传播到了匈奴地区。漠北匈奴文化遗存中可以更多地看到汉"亡人"的文化创造。

National Standpoint and Cultural Display of the Fugitive in the North Border of the Han Dynasty

Searching for and capturing the fugitive stealing across the north border was one of the missions for the troops stationed along the Great Wall. Some officials of the Han Dynasty once pointed definitely that the function of the defence system of the Great Wall was not only for the Hun. The author argues that the fugitive comes from three kinds of people, that is, the poor descendants of the soldiers who died from the war or did not return, the frontiersmen and the slaves, bandits and criminals. In additon, those who surrendered were a special kind of fugitive. Generally, their national consciousness was not clear and they did not express extreme radical but generous attitude to the national relationship. Therefore, their cultivation and life was positive to the communication between farming civilization and nomadic civilization. In other words, they spread the more advanced material and culture and production means of the Han Dynasty to the Hun. More cultural creation by the fugitive of the Han Dynasty can be found in the remains of the Hun in the north desert.