The Raole Water, also known as the Weiluo Water, is now called the Xilamuren River. Xilamuren is the Mongolian language, meaning the yellow river (Xila is yellow, Muren is a big river). Because Xilamuren River runs through canyons and plains, the middle and lower reaches of the river are rich in sediment and appear yellow. Rao Le water in the ancient books written in the decorative water, mutual corroboration.
The two sides of the Raole water are the traditional settlements of the Xianbei people. Soon after coming here, Mogu Tre got a good news: his son Muyan had a male offspring. Because this was Mogu Tre's first grandchild, Muyan asked his father to name the baby. Looking at the slowly flowing river, Mogok named his grandson after the color "yellow": Yilohan.
Why is Yilohan yellow? Based on the phonetic transmutation of the Altaic language family, Wolf deduced that it was.
The Altaic language family consists of Mongolian and Turkic languages. The ancient Mongolian pronunciation of Rao Le Shui is sarakha, a term that has been passed down to the present day, not only as a family name, but also as a place name.
For example, there is an Asian professor at the University of Clermont-Ferrand II in France with the surname Sarakha; the Russian painter Nikolai Lovich depicted a Tibetan lama named Sarakha. The Kalmyk*** State on the Caspian Sea, a Russian state created by the Mongols, has a town called Sarakha, west of the city of Tugtong; Maha Sarakham in northeastern Thailand produces yellow rock salt; and there is a Buddhist village in Maharashtra, India, called Sarakha.
The above examples show that sarakha has a definite meaning in its own right. itself has a clear lexical meaning. That is to say, the ancient translation of sarakha for rakshasa water also has a specific meaning. So, what is its lexical meaning? Rao Le water is a yellow river, therefore sarakha means yellow color.
The Mongolian historian Shen Zengshi said that some of the roots of the Mongolian language came from the ancient Xianbei language, and the two are not far apart. Old Wolf noticed that Yilohan and sarakha are pronounced similarly. If you correlate the two, it's not hard to guess that Yilohan is yellow.
It's hard to convince people with a single piece of evidence, so Wolf provides one more piece of supporting evidence. Let's take a look at three premises:
First of all, compare the Xianbei language with the ancient Turkic language contained in the Sixteen Kingdoms Spring and Autumn Annals, the Book of Wei, and the Book of Nanqi, etc., and the names of the people in the books and their pronouns are almost identical (according to the Origin of the Mongol Race). Therefore, Xianbei and Ancient Turkic have similar noun roots. Secondly, near the Yenisei and Orkhon valleys, archaeologists unearthed Turkic steles from the eighth century AD. It has been proved that the ancient and modern Turkic languages have not changed much. Moreover, Uyghurs belong to the Turkic-speaking peoples and speak modern Turkic languages.
Through the above correlation, we can know: Xianbei language and Uyghur language should have similar roots and sounds. So, yellow is pronounced sirik in Uyghur, is this related to Yilohan? Yes! Yilohan is called Murong Shibuqui in the Jin Shu, they are the same person. From this, it seems that shuigui also means yellow color. So, Wolf deduced that Yiluo Han's real name is Yellow.
Why would a person have two Chinese translations? You should know that Yiluo Han is the name of Wei Shu and Song Shu. Old Wolf guesses that this historical figure's Chinese character notation in different dynasties produced differences.
We can speculate further.
Some scholars have shown that there are many similarities between Mongolian and Uyghur in terms of pronunciation and grammatical patterns, and that there are a certain number of homophones between the two (according to An Analysis of the Similarities between Uyghur and Mongolian and the Reasons for Them).
Old Wolf found that the Mongolian word sarakha is very similar to the Uyghur word sirik. Both have the meaning of yellow, except for the last sound; in the history book, "Yilohan" is equivalent to "Shibuqui", and they are actually only one sound apart.
If we remove the kha, and ignore the deviation of the Chinese pronunciation, then Xila, Weiluo, Rao Le, Yiluo, Shibuqui point to the same Altaic root ---- yellow. The question is, what is kha? If it is written as khan, everyone understands, Xianbei language king.
Here comes the interesting part: could it be that Murong Shibui was originally called Yiluo, and Han was his title? As we see from the history books, Murong Shibuqui was indeed named Xianbei monarch by the Jin dynasty ---- monarch is a Xiongnu-speaking monarch.
The difference between Shan Yu and Khan is not only the language difference between Xiongnu and Xianbei, but also the point of division between the two to rule the grassland. After the Xianbei replaced the Xiongnu, the herdsmen changed their name; the honorific title of Khan replaced Shan Yu and gradually became popular in the desert.
Perhaps the Chinese dynasty at the time did not understand the difference between the two; the court still "Shan-yu to Shan-yu to go", and the title of the Xianbei as a person's name in the history books.
The Wolf speculates that the Xianbei people accepted the court's monarch's title, but in the tribe called himself Khan. Yiluo Han, in fact, the evaluation of the character's merits. At the time of birth, the man was called Yiluo or Shibuqui, which is the Murong Shibuqui in the history books; later on, he was honored with the title, he became Yiluo Han.
To sum up, the grandson of Mogok Tre was named Yellow, and Yiluo Han may have been an honorific title. In the future, we will meet Yilohan again. For now let's say goodbye to Shibuqui for now and move on to the story of Mogok Tre.
Containing a syrupy grandson (饴 pronounced: 疑, maltose), Mo Guowu Tre looked out over the Rao Le water with joy.
The river flows freely in the grassland, nourishing the living beings on both sides. Every year in late spring, the Xianbei ministries here to organize a grand gathering. On the banks of the river, the songs resounded through the clouds; felt bags like pearls, people like a tide. Teenagers hold the ceremony of adulthood by the river, and young men and women are busy finalizing their lifelong affairs. The group sang and danced around the bonfire and drank freely.
Unfortunately, the weather slowly changed.
The third century was a period of global cold and drought, with cold and sand eating away at the grasslands. There were fewer and fewer places to graze, and animal husbandry was greatly affected. Hungry and cold, more and more Xianbei people drove their cattle and sheep to migrate to the south.
Around 230 A.D., Mogu Trek also left Raole water with his clan. They traveled south across the Wuhou Qinshui (present-day Laoha River) and entered the northern region of the Wei Empire's Liaoxi County.
This was a new world, the frontier of the Chinese regime. In order to survive, the Murong tribe took the initiative to approach the farming people.
Here, the fate of the Murong clan was about to change forever.