Shu history and culture

First, the tradition of Shu culture Shu culture rose in the late Neolithic period four or five thousand years ago and suddenly declined in the middle of the Western Zhou Dynasty. During the Eastern Zhou Dynasty 2500 years ago, due to the rise of Ba culture, it gradually merged into Ba-Shu culture and expanded into Ba-Shu culture. During the Qin and Han Dynasties, Bashu culture gradually merged into China culture. This process of cultural exchange affects the development and expansion of local culture in archaeology: contact-conflict-exchange-integration-integration.

In the process of spreading and influencing, although the ancient Shu civilization that has been brilliant for more than 1000 years has become history, the ancient Shu culture that embodies this civilization will not disappear. It is true that from the archaeological point of view, it is difficult to find objects and decorations with typical colors of Shu culture in the future, so Shu culture no longer has archaeological cultural significance. However, judging from people's psychological concepts, life patterns and behavior patterns formed in long-term social life and production activities, we can find that Shu culture, as a traditional culture accumulated for thousands of years, will never and cannot disappear.

To judge whether a culture can continue to spread, we must first look at whether the environment and conditions for the existence of this culture have changed and whether the channels for inheritance are smooth. Because the Ba culture introduced from the Eastern Zhou Dynasty and the Han culture that can go up and down since the Qin and Han Dynasties are all inland cultures based on traditional agriculture, they are not different from the original nature and existing mode of Shu culture. Therefore, after these two connotations, as an ancient stream of cultural consciousness, the inheritance channel of Shu culture still exists, and people's psychological concepts, lifestyles and behavior patterns formed in social life and production activities will still be passed down from generation to generation.

Second, the cultural characteristics of Shu culture Chengdu Plain and Minjiang River Basin are rich in water resources, pleasant climate and abundant products, which provide good conditions for people of all ethnic groups in ancient Shu to thrive, collect, plant, fish, hunt and raise, thus creating a unique cultural model and civilization type.

As far as people, the main body of culture, are concerned, ancient Shu has a large population. Since ancient times, there have been more than ten nationalities such as Han, Tibetan and Qiang in Chengdu Plain and Minjiang River Basin. The creators and enjoyment of these cultures have their own unique customs, religious beliefs, traditional festivals, costumes and unique festival songs, which have injected rich and colorful contents into Shu culture. Shu culture is essentially an inland agricultural culture, and its origin and development are closely related to water control.

Ancient Shu not only has the agricultural civilization famous for Dayu and Li Bing's water control, but also has the early development of industry and commerce: it is the earliest natural gas mining area in the world, the birthplace of world block printing, world paper money and world cup tea culture; It is one of the earliest urban civilization areas in China. As early as 4500-3200 years ago, there were six ancient cities: Xinjin Baodun, Wenjiang Yufu, Dujiangyan Tancheng, Chongzhou Shuanghe and Zizhu. During Sanxingdui and Jinsha culture, ancient Shu has entered the national form, and theocracy and ritual and music system are relatively developed. Chengdu was a free city in ancient times, with relatively developed foreign trade, and became the hub of economic and cultural exchanges between southwest China and South Asia and even West Asia.

Since Sima Qian claimed in Historical Records that the Chengdu Plain and the Minjiang River Basin are "rich because people don't know how to be hungry ..." Sichuan (mainly Chengdu Plain) has enjoyed the reputation of "Land of Abundance". The unique natural conditions not only enabled the ancestors of Sichuan to create a higher level of material civilization, but also created a higher level of spiritual civilization. There are two writing systems in ancient Shu, one is a relatively advanced ideograph, and the other is a pictograph, both of which are found in Sanxingdui culture. Since ancient times, there have been many famous writers, historians, philosophers, and many outstanding thinkers in Sichuan: those from the Han Dynasty, the Three Kingdoms and the Jin Dynasty, Zhuge Liang and Chen Shou, those from the Tang Dynasty, Li Dingzuo, Huang Tingjian and Zhang? Wei Liaoweng and Yu Ji in Yuan Dynasty, Yang Shen and Lai Zhide in Ming Dynasty, Tang Zhen, Fermi and Li in Qing Dynasty, Guo Moruo and Ba Jin in modern times. It can be said that the stars are holding the moon, and these familiar names are rich spiritual wealth.

The constant emergence of cultural celebrities in various historical periods of Shu not only fully proves that Shu culture has a long history and is brilliant, but also contributes to the prosperity and development of the whole Chinese culture. The formation, inheritance and development of Shu culture mainly benefit from its inclusive cultural tradition and strong desire to open up.

Shu culture has been connected with Aba in the west of Minjiang River since ancient times, and has maintained close interaction and mutual compatibility with the middle and upper reaches of Minjiang River, making the middle and upper reaches of Minjiang River an organic part of Shu culture. Surrounded by high mountains, Sichuan Basin is a famous "country with four blockades" in history. The traffic in ancient times was very difficult, which made Li Bai lament that "the road is impassable and the sky is impassable".

This closed terrain will inevitably have a greater negative impact on Shu culture. But everything has the nature of opposites and complementarities. It is precisely because of the difficulty of the Shu Road that the ancestors of Shu were inspired to explore abroad and strive to improve their own environment.

Therefore, the environment determines the culture to a certain extent, and the culture has transformed the environment in a certain sense, thus casting the historical personality of Shu ancestors seeking openness in the closed. With the passage of time, compatibility and openness have finally become the most prominent features of Shu culture.

From the perspective of physical geography, the biggest obstacle to the communication between Shu culture and different cultures around it is the mountains around the basin (especially in the north). In order to break the geographical blockade of the river basin, the ancestors of Shu created superb plank roads and cable bridges (the plank roads are still preserved in Jianmenguan, Guangyuan and other places, the bamboo cable bridge connecting the internal and external rivers of Dujiangyan and Aba in Sichuan in the 1960s, and the rattan bridge with sliding rope netting are the representative works of various cable bridges that can still be seen today), thus overcoming the narrow geographical closure.

With the aid of Jianmenguan and Guangyuan ancient plank road, Sichuan was able to communicate with Shaanxi and other Central Plains regions, and Shu culture was able to communicate with the Central Plains culture which was originally connected by blood. Shu culture was more influenced by Central Plains culture in manners, customs, values and historical views. In the east of Sichuan Basin, the Three Gorges of the Yangtze River serves as the sea mouth, which is connected with Jianghan Plain. Shu State flows up and down the Chu River through Ba, which makes it navigable through reeds. "Shu Feng" and "liuchu" have long-term communication and blending. Since ancient times, Shu culture has been closely related to Chu culture.

Shellfish and ivory were unearthed in Sanxingdui, Guanghan and Jinsha, Chengdu respectively, and glass beads were unearthed in Maoxian, Aba Prefecture. These objects from the North Indian Ocean and the South China Sea fully prove that the ancestors of Shu had long-term exchanges and exchanges with the southern world. At the latest in the Han Dynasty, there was a passage from Shu to India, Central Asia and then to West Asia.

This passage is called the "Southern Silk Road" by academic theorists today. According to textual research, the "Southern Silk Road" mainly has two routes: one is the western route, which starts from Chengdu and passes through Lin Qiong (Qiongzhou), Tsing Yi (famous mountain), Yandao (Yingjing), Zhenniu (Hanyuan), Lanxian (Yuexi), Du Qiong (Xichang) and Yu Ye (Dali) to Yongchang (.

The other is the host, starting from Chengdu and arriving? Road (Yibin), Nanguang (Gaoxian), Zhuti (Zhaotong), wei county (Qujing) and Guchang (Kunming), all the way into Vietnam, all the way through Dali and west road overlap. From the pre-Qin period to the Wei, Jin, Southern and Northern Dynasties, Shu culture had close communication and mutual compatibility with the culture in central and southern Yunnan and Guizhou.

The close integration of all ethnic groups in southwest China has cultivated a profound cultural hotbed for the formation of the ancient Shu cultural center. Shu culture has a strong radiation ability, which not only permeates and influences South China, Central Plains and Chu culture, but also radiates Yunnan-Guizhou culture, reaching as far as Southeast Asia, and has a far-reaching and lasting impact on Southeast Asia in terms of metal vessels and tomb shapes.

After the Han and Tang Dynasties, culture.

Third, the cultural value of Shu culture The ancient Shu civilization is essentially an inland agricultural civilization.

Its rise and fall are closely related to water control and agricultural culture. The experience of water control and the tradition of developing plain agriculture formed in the long historical years are the concentrated expression of the spirit of Shu culture.

After the Qin Dynasty merged with Shu, although the ancient Shu civilization had melted away, this traditional cultural gene was inherited and carried forward. Sichuan has been a developed agricultural area since its own records, and has formed the tradition of "teaching people to farm" and controlling floods.

At the latest in the Warring States period, there was a unified water conservancy construction undertaking presided over by the state machine. After the Qin Dynasty merged with Shu, Li Bing led the people of Shu to inherit and carry forward this tradition, and combined the advanced technology of the Central Plains with the experience of Shu, which set off an upsurge of building water conservancy and opening up rice fields in Shu.

"Chisel away the harm of foam water and cross the second river in Chengdu." Dujiangyan and Chengdu "Erjiang" formed by Libing large-scale water control project are an organic water conservancy system.

It not only made the "Chengdu-Chongqing small plain and Lin Qiong-Nan 'an small triangle" at that time become a prosperous area in economy and culture, and the population density accounted for almost two-thirds of Bashu hukou; And even today, more than two thousand years later, it still plays a comprehensive role in flood control, water delivery and irrigation. Dujiangyan Water Conservancy Project, as one of the symbols of Shu cultural spirit, has a long history and is still a miracle in the history of science and technology in China and even the world.

Since the Qin and Han Dynasties, the revival of the traditional spirit of harnessing water and promoting agriculture has added a new era connotation to Shu culture. "Huayang National Records" said: "Shu is a thousand miles away, and it is called land and sea.

Drought will lead to water infiltration, while rain will block the sluice. As the old saying goes, when there is no famine, the world is called' abundant'. Since then, Shu has become a famous rich area in China, enjoying the reputation of a land of abundance.

In the early years of the Eastern Han Dynasty, Ban Gu described the situation in the suburbs of Chang 'an, the capital city, in "Journey to the West", saying: "Irrigation from the source, bamboo orchards, vegetation and soldiers. The richness of the countryside is called near Shu. "

Shan Li's "Selected Works of Zhaoming" notes: "The word is rich and close to Shu, so it is named close to Shu." It is clear here that the agricultural culture of Sichuan has developed to a higher level than that of Guanzhong, which was once rich, but it is on an equal footing with Sichuan here, only with the titles of "near Sichuan" and "near Sichuan".

It can be seen that Shu at this time has been equated with wealth. Chengdu is the residence of King Shu. Since the enlightened dynasty, it has been the capital of Shu and the political, economic and cultural center of the ancient Shu cultural area.

This is the essence of Shu culture and the materialized symbol of the spirit of Shu culture. After the merger of Qin and Bashu, it was divided into Ba and Shu counties, and Chengdu remained the capital of Shu county.

In the Han Dynasty, Guanghan and Qianwei counties were separated from Shu County and named "Sanshu". Chengdu is still the central city of Sanshu. Since Qin and Han Dynasties, Chengdu Plain has gained the reputation of "Land of Abundance" and "Land and Sea Capital", which laid the foundation for the development of Chengdu's urban economy and the formation of its culture.

It is against this background that Chengdu's urban culture has developed rapidly, and its representative cultural achievements are two: First, the classical stereotypes of Chengdu's urban structure and layout. A turtle-shaped city wall caused the layout of the cities in the Central Plains, and combined with the topographic trend of Chengdu, it was finally finalized.

Qin Cheng and Seoul in Chengdu are called "heavy cities" and "layered cities", that is, big cities are connected with small cities. Besides, the streets in the city are square, with rivers and ditches and many bridges.

This kind of urban pattern and landscape similar to Xianyang in Qin Dou is so unique that it has become a unique type of ancient urban layout culture and has been imitated by some cities. Second, handicrafts with local characteristics are famous at home and abroad.

Chengdu not only has the "Jinguan City" where government officials and craftsmen live together, but also has folk families. Shu cloth, Shu thin cloth (coarse cloth), Shu ear (fine cloth), Shu "woven" brocade (palace supplies) and Shu satin produced in Chengdu are famous all over the world for their freshness.

In addition, there are lacquer crafts represented by "Jin CuO Shu Cup" and "Han Shu Kou", which are exported to Changsha, Jiangling, North Korea, Mongolia and other places. As for the southern overseas commodity pioneers represented by Shubu and Qiongzhuzhang, they are also based in Chengdu.

These cultural achievements left a deep impression on Han and Jin literati. Some of them vividly described the richness and prosperity of Chengdu at that time with the most popular literary form at that time-Han Fu, which is famous for its gorgeous rhetoric. For example, at the end of the Western Han Dynasty, Yang Xiong, a Schumann, first praised Du Fu in Shu, saying, "Although it is rich in summer, it is not as boundless as Shu."

This evaluation is not only a vivid portrayal of Shu culture, but also the best summary of the image of Chengdu at that time. Since then, the glorious cultural image endowed by the history of "Shu Capital" has become the name of Chengdu, a famous historical and cultural city in China.

Shu and Huaxia are different races, and their spiritual and cultural systems are necessarily different. Yang Xiong's Biography of the King of Shu said that in ancient Shu, "it was an era when people knew nothing about words and music."

Only oral ancestral myths and witchcraft-like Bashu Yu Tu are still in the primitive and naive stage. After Qin Shihuang unified China, a large number of immigrants, immigrants and immigrants from six countries were forcibly placed in Shu, which helped to improve the economic and cultural level of Shu and narrow the cultural differences with the Central Plains.

Yes, Shu people began to understand China, and their language was very similar to Hua Tuo's. At the beginning of Han Dynasty, Wen Weng, the magistrate of Shu County, established a local official school in Chengdu, which made a qualitative leap in the spiritual culture of Shu.

18 people, including Zhang Kuan, who was born in Sichuan, were sent to Beijing to study the Five Classics, and returned to Sichuan several years later, marking the introduction of academic culture from the Central Plains into Sichuan. Shu people never blindly followed the introduction of Central Plains culture from the beginning.

Under the influence of thousands of years of profound Shu cultural traditions, Shu people can fully understand and accept the Central Plains culture, and selectively learn Confucian classics according to their own way of thinking and cultural traditions. For example, Mr. Meng quoted Hanshu Geography as saying that although Shu people studied Confucian classics, they failed to learn Confucianism, but they were still calm and good at writing. During the Western Han Dynasty, Sima Xiangru, Wang Bo and Yang Xiong were all good at Ci, which showed the deep origin of Shu culture and Chu culture.

For example, among the Five Classics, Shu people have a special preference for the Book of Changes, so that there are no famous Confucian classics in Sichuan during the Western Han Dynasty, such as Fa, Confucianism, Mohism and Six Classics, which is also the result of the special role of Sichuan culture, and so on. In Wen Weng.

4. What is the history of Sichuan culture? Bashu culture is a branch of China culture.

The culture of Sichuan Basin in China is represented by Chengdu Shu and Chongqing Ba. Shu culture is centered on Chengdu, including the western basin, the southern Shaanxi and the northern Yunnan.

Legend has it that a long time ago, there was a local political power, which was destroyed by Qin in 3 16 BC. Archaeological findings show that from Shang Dynasty to Western Zhou Dynasty, Shu people had cultural exchanges with all ethnic groups in the Yellow River Basin.

Pottery unearthed in the late Shang Dynasty, such as deep-bellied bean-shaped vessels, high-handled beans, small flat-bottomed bowls, etc., all have local characteristics, but bronze cymbals, bronze bells and spears are common vessel shapes in the Yellow River basin. The jade ritual vessels unearthed from the Western Zhou Dynasty to the Spring and Autumn Period are consistent with those unearthed in the Central Plains.

Ba culture originated in Qingjiang river basin in southwest Hubei, and then moved to the eastern part of the basin and its vicinity. Pakistan was established in the Western Zhou Dynasty. Influenced by Shu, the agricultural level was very high.

Later, Shu was destroyed by Qin at the same time. Representing the characteristics of Ba culture are the round-edged cymbals unearthed in the Warring States period, the short parallel bow-ear spears and the copper containers with retort, pot and cymbals.

Bashu and Sichuan are close to each other and have convenient transportation. The coffin burial, flat-stemmed Liu Jian and tiger pattern in the bronze ornamentation of the two places represent the same characteristics of Bashu culture. Various symbols on bronze weapons and bronze seals may be local characters.

Bashu culture not only accepted the influence of the Central Plains and Chu culture, but also influenced the ethnic minorities in the southwest frontier. After the Qin Dynasty, Bashu culture and Central Plains culture accelerated their integration and made new progress.

Since the construction of Dujiangyan by Li Bing and his son, the western Sichuan plain has benefited from irrigation, fertile land and rich people, and has become a land of abundance. Sichuan has been rich in sericulture since ancient times, and silk weaving is the highest in China. Chengdu became the brocade center in the Han Dynasty.

Because brocade is famous, Jincheng has become synonymous with Chengdu. Sichuan has long invented drilling salt wells to extract brine, pumping wells to extract gas and burning brine to make salt, and its drilling technology ranks first in the world.

Shu Road is hard to be known for a long time, but the plank road created by Bashu is a miracle. It not only communicates with the Central Plains, but also is a part of the Southwest Silk Road.

Bashu has a unique artistic style. Sichuan Opera is its unique performing art, with a strong flavor of language life and humor, especially the close combination of supporting, beating and singing. The tenor of Sichuan Opera is the most representative.

Sichuanese attach great importance to the art of diet. The characteristics of Sichuan cuisine pay attention to seasoning, including pepper, pepper, pepper, watercress, ginger, onion and garlic. They are rich in flavor and are called "one dish and one style, all kinds of dishes are delicious". Sichuan wine is fragrant, mellow, refreshing and sweet.

Famous wines include Wuliangye and Luzhou Laojiao Tequ. Topographically, Sichuan Basin is a "country with four blockades", and the traffic in ancient times was very difficult. Therefore, Li Bai lamented that "Shu Dao is difficult to pass, and it is difficult to go to the sky."

This closed terrain will definitely have a greater impact on the closure of Bashu culture as an agricultural civilization. But it is precisely because of this that it in turn inspired the determination and courage of Bashu ancestors to explore abroad and strive to improve their own environment.

Therefore, the integration of environment and culture has created the historical personality of Bashu ancestors who were open in the closed and closed in the open. With the passage of time, openness and compatibility have finally become the biggest feature of Bashu culture.

The biggest obstacle to the communication between Bashu culture and Qinlong culture is the Qinling Mountains in the north. However, with amazing courage, the ancestors of Bashu created superb plank road technology, broke the geographical blockade of the basin and overcame the narrow closure.

The fairy story that King Shu sent five Ding Lishi to clear the way to meet the golden bull and five beautiful women sent by King Qin Huiwen is a vivid embodiment of ancient cultural exchanges. The plank road is a great invention of Bashu people.

Sima Qian believes that the closure of Bashu's "Four Fortress Country" is achieved by "a long road, which is beyond redemption", which is a very accurate historian's vision. In order to break through the closure, the ancient Shu ancestors invented the plank road and published "Ruxiang Bridge".

There are many kinds of cable bridges. Up to now, the sliding cable netting rattan bridge in Tibetan areas, the bamboo cable bridge on Minshan Mountain, the knot bridge in northwest Yunnan, the early Zhupu bridge in Dujiangyan and the early iron cable bridge in Panzhihua all reflect the wisdom of the ancestors of Bashu in opening to the outside world. As early as 4,000 years ago, there were several passages leading from the south to the coast and to Myanmar and India in today's Sichuan Basin.

Some important archaeological discoveries, such as seashells and ivory unearthed in Sanxingdui, conch and ivory unearthed in Daxi culture, and glass beads unearthed in Mao Wen and Tushan in Chongqing, are not locally produced, but come from the South China Sea in the North Indian Ocean, which fully proves that the ancestors of Bashu had communication and exchanges with the southern world. During the period of Emperor Wu of the Han Dynasty, Zhang Qian discovered the story of Qiongzhuzhang and Shubu in summer, indicating that there was a passage from Bashu to India (the ancient poison country) and then to West Asia.

This passage has been followed by modern historians by the convention of the "Silk Road" and is called the "Southern Silk Road". There are two main routes of the Southern Silk Road: one is the West Road, namely "Niulu Road".

Starting from Chengdu, it passes through Lin Qiong (Qiongzhou), Tsing Yi (famous mountain), Flue (Yingjing), Yaoniu (Hanyuan), Lanxian (Yuexi), Du Qiong (Xichang) and Yu Ye (Dali) to Yongchang (Baoshan), and then to Myitkyina or bhamo, and enters Myanmar and Southeast Asia. This road can reach the elephant country of "Yunnan and Vietnam" as far as possible, and may reach India and Bangladesh.

The other is the host country, which is called "Wuchi Road". It starts from Chengdu, goes to Bodao (Yibin), Nanguang (Gaoxian), Zhuti (Zhaotong), wei county (Qujing) and Guchang (Kunming), and then enters Vietnam all the way, overlapping with Yongniu Road.

Judging from the documents available at present, the famous figure of the ancient Shu ancestors who took this route first was Wang Anyang, who moved south after Qin destroyed Shu. King Anyang led 30,000 people along this route into the Red River area in northern Vietnam, and established the Luo 'ou country, which is the "Shu country" in Vietnamese history.

Although Sichuan Basin is surrounded by mountains and plateaus on all sides, several valleys between mountains and plains have become a unique corridor for Bashu's foreign exchange. In the west of the basin are the Minjiang River, Yalong River, Dadu River and Jinsha River basins, which pass through the Hengduan Mountains, and the accessible valleys become the north-south corridors for the migration of ancient frontier strongmen.

In the east of the basin, the Three Gorges of the Yangtze River is an exit. Jianmen Shudao (Jinniu Road) in the north of the basin leads directly to Qin Long, and Jialing River Valley leads directly to Hanzhong.

Qingjiang river basin to the east of the basin, Jianghan plain to the north and Xiangxi mountain area to the south. It is based on this geographical feature that the ancestors of Bashu have been compatible with the cultures of North and South, East and West since ancient times, making Sichuan Basin a cornucopia of farming culture and nomadic culture.

From pre-Qin to Wei.

5.(207-27 1), a historical figure, was happy and did not think about it, and he was the last master.

Liu Bei's eldest son, his mother is Zhao Lie's queen Gan. During the Three Kingdoms period, the second Emperor of Shu and Han reigned in 223-263.

In 263 AD, Shu Han was destroyed by Cao Wei, and Liu Chan surrendered to Cao Wei and was named the Duke of Happiness. After being demoted to Wei, he specially played the music of Shu at a big banquet to observe the reaction.

After listening to this, the old ministers of Shu all showed sad expressions. Liu Chan was the only one who smiled instead of feeling sad. He is extremely happy, and the lack of heart and soul is a superficial phenomenon. Si Mazhao told people at that time, how can a person be so heartless! Later, ask, do you still miss Shu? Immediately replied: "I am very happy here, I don't think about comfort."

This idiom was born. After that, an old minister brought by Liu Chan came running to him and said, You can't say that. It's unconscionable to say that. Next time I ask you, you can say that my ancestral grave is in Shu, and I won't think about it for a day, then close my eyes.

Sure enough, he asked again soon, saying that he missed Shu. Liu Chan said: Oh, my ancestors' graves are buried there, and I don't miss a day. Si Mazhao is wrong. Why don't I sound like what you said and one of your ministers said?

Liu Chan immediately opened his eyes: Ah, yes, he said so. He taught me to say so! At first glance, Liu Chan is really a shameless person, and * * * is hopeless. But think about it, why didn't Liu Can answer Chen like this? .

6. The History of Shu in the Pre-Qin Period Shu was established in Sichuan in the pre-Qin period in ancient China, and was later destroyed by Qin.

Shu is an ancient nation different from the Chinese nation in the pre-Qin period. The word "Shu" first appeared in Oracle Bone Inscriptions in Shang Dynasty. According to records, Shu people helped him during the attack. However, the history of Shu was not recorded in the pre-Qin documents, and the history and legends of Shu were not recorded until Huayang Guozhi Shuzhi in Changqu, Eastern Jin Dynasty.

The ancestors of the ancient Shu people were Shu Mountain. Some people think that Shu Mountain and Can Cong originated in the upper reaches of Minjiang River and were a branch of the ancient Qiang people. There was not only one dynasty in Shu. Before Qin destroyed Shu, Shu was ruled by Can Cong, Guan Bai, Yu Fu and Ming Kai. Before Ming Kai V, the capital of Shu was built in Guangdufan Township (now Shuangliu County). Ming Kai IX established his capital in Chengdu. During the reign of Enlightened XII, "Five Ding Lishi" opened up the Shi Niu Road, and opened the passage from Shu to Qin. In 3 16 BC, King Hui of Qin reigned, Shu was destroyed by Qin, and Shu became the granary of Qin, which laid the foundation for the unification of the six countries. After the Qin Dynasty destroyed Shu, a remnant Shu people went south under the leadership of Prince Anyang, and finally reached Jiaotoe, establishing a new dynasty in modern northern Vietnam, which lasted for more than 100 years.

Regarding the history of Shu, Li Bai wrote a most famous poem in "South of Shu Road": "Until the two rulers of this area squeezed in in the foggy years! Forty-eight thousand years have passed. Don't talk to Qin Sai. And Dabaishan, to the west, still has only one bird path, all the way to the peak of Emei. Once it was broken by an earthquake, some brave people lost it, and then the ladder stone stack was a hook. "

Li Shangyin has a poem "Wang Chunxin's cuckoo crow" in Jinse. According to legend, Wang Di, formerly known as Du Yu, made a legendary Master Roshi as prime minister in Jingzhou. At that time, there was a flood. Shu was surrounded by mountains and there was a basin in the middle, so water could not flow out. The turtle spirit cut through Wushan and diverted water to form today's Yangtze River. Every few years, because of his high job, Wang Di was transferred to him, taught by him personally, and became a cuckoo after his death.

From 65438 to 0986, a large number of cultural relics were unearthed at Sanxingdui site in Guanghan, Sichuan. The style of cultural relics is quite different from that of the Central Plains in the same period. At the same time, the exquisite cultural relics also show that the ancient Shu people have reached a fairly developed level of civilization.