Origins of the Wuji People

The Book of Wei (Volume 100, Biographies 88) records the Wuji as a people living north of Goguryeo, believed by some historians to be descendants of the ancient Sushen tribes. The Wuji were described as strong and fierce, the most formidable among the eastern barbarians, with a distinct language. Scholars debate the meaning of “Wuji”—some suggest it translates to “forest,” referring to “people of the woods.” A widely accepted theory identifies the Wuji as the third ethnonym used by the ancestors of the Jurchens, following the Sushen and Yilou.

Geographically, the Wuji inhabited the vast region between the Songhua River’s eastern and northern stretches, centered around the confluence of the Songhua and Nen Rivers. Their territory extended south to the Changbai Mountains, west to the Tao’er River’s source, while their northern and eastern boundaries remained undefined. Archaeological findings, such as the Tongren site in Suibin, Heilongjiang, confirm Wuji cultural presence as far as the middle reaches of the Amur River.

Society and Economy of the Wuji

The Wuji lived in settled communities, constructing semi-subterranean dwellings resembling burial mounds, with entry via ladders. They built fortified settlements, some spanning hundreds of meters, found in present-day Xunke, Huachuan, Harbin, and across the Amur in Russian territory.

### Hunting and Agriculture
Retaining the Sushen tradition of archery, hunting remained central to Wuji life. Their bows measured three chi (approx. one meter), with arrows of chi-er (approx. 40 cm), tipped with stone or poison for swift kills. However, agriculture had emerged, cultivating millet, wheat, and vegetables using primitive iron and stone tools. Farming was cooperative, with pairs working together without draft animals.

### Metallurgy and Craftsmanship
The Wuji lacked iron-smelting technology, relying on imported iron tools from Central China. Excavations reveal stone axes and rare iron items like knives and sickles, indicating a transitional phase between the Neolithic and Iron Ages.

Livestock breeding was advanced, with pigs, horses, and dogs raised domestically. Pigs were privately owned, while horses held trade value—Wuji envoys once presented 500 horses to Northern Wei as tribute.

Craftsmanship included brewing, weaving, and shipbuilding. Their boats facilitated tributary missions, yet handicrafts remained household-based without specialized divisions.

Political and Social Structure

The Wuji were organized into independent tribes, each led by a chieftain without centralized authority—a hallmark of pre-tribal confederation societies.

Marriage customs involved symbolic rituals, such as a groom touching the bride’s breast to seal the union, reflecting remnants of matrilocal residence. Funeral practices varied seasonally: spring/summer burials included roofed graves to shield from rain, while winter deaths utilized corpses as bait for sable trapping—a pragmatic adaptation to harsh climates.

Diplomatic Relations with Northern Wei

In the 470s, the Wuji initiated contact with Northern Wei, sending envoy Yilizhi to the capital, Pingcheng (modern Datong). His journey—via the Nen and Songhua Rivers, overland through Qidan territory—highlighted the Wuji’s strategic location. Yilizhi sought Wei’s approval for a joint attack with Baekje against Goguryeo, but Northern Wei, advocating peace among vassals, declined.

Subsequently, the Wuji turned their aggression toward the Buyeo Kingdom, conquering it in 494 CE. Over the next century, they sent over 30 embassies to Central China, including a 500-horse tribute and a 500-member delegation, signaling growing political aspirations.

The Emergence of Bohai

The Wuji’s Sumo tribe, under leader Dae Jo-yeong, founded the Bohai Kingdom in 698 CE, initially named “Zhen.” In 713, Tang Emperor Xuanzong granted Dae the title “Prince of Bohai,” formalizing its status as a Tang vassal.

Bohai flourished, establishing five capitals, 15 prefectures, and 62 counties, spanning Northeast China, northern Korea, and Russia’s Primorsky Krai. Dubbed the “Prosperous Kingdom of the East,” it mirrored Tang administration with ministries named after Confucian virtues (Loyalty, Benevolence, Righteousness, etc.).

### Cultural Achievements
Bohai embraced Tang culture, sending students to Chang’an and excelling in literature, music, and Buddhism. Its envoys to Japan introduced “Bohai music,” later incorporated into Japanese court traditions.

Archaeological sites like Shangjing Longquanfu reveal a Tang-style capital with grid-patterned streets, palace ruins, and advanced ceramics. The “Twenty-Four Stones” monuments, found across Northeast Asia, remain enigmatic cultural markers.

Decline and Fall

Internal strife and external pressures eroded Bohai’s stability. By the 10th century, corruption and succession crises weakened the kingdom. In 926, Khitan leader Yelü Abaoji conquered Bohai, renaming it Dongdan.

Mass migrations followed—nobles fled to Goryeo, while others assimilated into Khitan or Jurchen societies. Bohai’s legacy endured through its descendants, influencing later dynasties like the Jin and Qing.

Conclusion

From the Wuji’s tribal origins to Bohai’s sophisticated statehood, this Northeast Asian civilization demonstrated resilience and adaptability. Its interactions with Tang China and regional powers shaped a unique cultural-political identity, leaving an indelible mark on East Asian history. The rise and fall of Bohai underscore the dynamic interplay between indigenous innovation and external influence in the ancient world.