1. Reflect the spirit of war and militarism
Among Xianbei folk songs, the songs that reflect the spirit of war and martial arts are the most. War is the most prominent phenomenon in northern society, especially in the Sixteen Kingdoms period (about 130). The upper ruling groups of all ethnic groups fought for hegemony, and the forces of various political groups attacked and expanded each other.
Four Poems of Enterprise Metaphor is a song that shows the theme of war and martial arts. Four songs should be written in one place at a time. "The Book of the Tang Dynasty" says: "The Northern Emperor's music is known by Xianbei, Tuguhun and Ji tribes, and they all like it. After Wei Yuefu, there were northern songs, the so-called "live songs". Most of the time, ladies in court are appointed sooner or later. There are fifty-three chapters in Zhou Sui Xi Liang Le, among which six chapters can be explained, including Murong Khan, Tuguhun, Tribal Records, Princess Julu, Crown Prince Bai Jing and Qiyu. What can't be solved is the word "sweat". The custom in Beilu is to call it Lord Khan. Tuguhun and Murong planted another kind, knowing that this song was also a Xianbei song in Yan and Wei Dynasties. Its rhetoric is actually unknown. " Qiyu was a Xianbei song in the Yan and Wei Dynasties, so why did the Ancient and Modern Music Record say: "There are four Qiyu songs, or there are two sentences after the cloud:' Mao slough grass flies'? Finally, the song "The Poor" is a harmonious poem, which says, "The deep mountain is a solution to the valley mouth, and no one will take the bone." "Because there can be many kinds of songs in the same Yuefu, different nationalities can also sing together during the Sixteen Kingdoms period when multi-ethnic cultures blend. This phenomenon can be regarded as the product of song communication and cultural reference. Chyi Yu's four poems are independent chapters.
If a man wants to be healthy, he doesn't need much company. Kites fly across the sky, and the flocks wave in two directions.
It is Murong Song of Xianbei, which is recorded in history as "Xianbei Song of Yan and Wei Dynasties" and "On the Battle between Mu Rongchui and Yao Hong". Mu Rongchui established the Houyan regime (384 ~ 407), and Yao Hong was A Qiang, the last monarch of the post-Qin regime (384 ~ 4 17). In the era of Mu Rongchui and Yao Hong, that is, the Sixteen Countries in the Eastern Jin Dynasty, the northern part of China was undergoing a war of annexation, and all ethnic groups were fighting each other, and the social atmosphere advocated bravery and cruelty. Enterprise metaphor song is a folk song that appears under such a social background. Xianbei Murong was also very strong in the war. Poetry is to praise the tenacity, courage and indomitable spirit of Xianbei people. This is the personality image that Xianbei people generally yearn for. The first two sentences show that men are eager to be strong and have the ability to defeat their opponents independently; The last two sentences use the scenes that prairie people are most familiar with as metaphors, and compare kites to panicked birds. The birds saw the kite and ran away in a hurry. It presents the warrior spirit or personality ideal of Xianbei men in a true image.
In osawa, the grass is good and the horse is fat. Brand iron crotch? Purlin tail
The crotch is armor. The purlin is a helmet, and Xianbei nomads have been conducting military training while grazing for a long time. The water in osawa is beautiful and the grass is good. Horses will grow fat and strong after eating them. Herdsmen who have undergone strict military training must be brave and tenacious. In fact, the ethnic minorities living in northern China in ancient times used to graze in spring and summer and plunder in autumn and winter. In addition, nomadic tribes often fight, and if there is no strong military power, they will be annexed by more powerful tribes. Therefore, Wushu is their national spirit, and practicing Wushu is their life content. This is also the song of their lives.
Look back and forth, iron crotch. Look at the front and back, with iron? hoosh
This is an infantry marching in armor and pockets. The marching team is mighty and magnificent. Xianbei people are full of praise for their own army, showing their pride and confidence in this mighty and magnificent army!
Poor man, go out with fear of death. In the narrow valley, no bones were collected.
According to ancient and modern music records, this poem is Fu Rong's. After that, there are two sentences, "the head hair degenerates and a hundred flowers blossom", which further renders the desolate scene of the abandoned corpse wasteland. The style of this poem is sad and different from the previous one. Writing about her husband's inner pain and the expected destination can't be avoided. However, reading these four poems together with the above makes people feel that although wars are frequent and cruel, they are extremely sad to ordinary people, but they are sung in a plain and heroic style, giving people a sense of grief and indignation. Therefore, treating this poem independently is an interpretation, and treating it as a group of poems is another interpretation. In my opinion, this poem should be the former explanation, and the initial appearance of the poem should be six sentences. Later, Yuefu's Adventure adopted the first four sentences, which were circulated and sung. Yuefu is collected from the people and can be transformed and processed. You Rong is Fu Jian's younger brother, who is both civil and military. "Talk about metaphysics, write a chapter" and "Riding and shooting a thorn is the enemy of a centurion". ⑦ The language of this poem is simple and straightforward, not written by a scholar, so it is possible for you to imitate folk songs, so this poem should be regarded as folk songs in the end. It is also recorded in the Ancient and Modern Music Record that three or four sentences in the poem were originally "the corpse was buried in the valley, and no one collected the bones", which is the difference in transliteration. Xianbei people only have language, not words. Collectors collected them from different places, and some of them were written in other words. "Xie" and "narrow" sounds are similar, and "Ba" and "white" sounds are the same. Today, there is not much difference in the pronunciation of Datong dialect. "Xie" and "Narrow", "Ba" and "Bai" are still the same pronunciation. Therefore, Ode to Adventure is a Xianbei folk song, which can be regarded as a folk song of Murong's early nomadic and fighting life.
Song of Mu Rongchui is a folk song that directly narrates the war from the front, and it is a song that praises Mu Rongchui for defeating and destroying Xiyan. In general literary works, it is inappropriate to interpret this lyric poem as the war between the Eastern Jin Dynasty and Mu Rongchui.
Murong seeks to climb the wall, and Wu Jun has no borders. I did what I had to do, killing foreigners for nothing.
"Murong" here should refer to Murong Yong. Wu Jun is an army led by Mu Rongchui. Some literary history explained that "Mu Rongchui Song" was a folk ballad in the pre-Qin period, and it was a song that people laughed at Mu Rongchui's defeat in the pre-Qin period. The background and narrative of this poem is about Mu Rongchui's attack on Xiyan. It is a Murong song of Xianbei, not written by pre-Qin people. Besides, in the year before this war, the former Qin dynasty was destroyed by Nanliang, so why did the Qin people laugh at Mr. Murong? In the face of the siege of Mu Rongchui's army, Murong Yong will fight back, and "I use it for myself" will go into battle in person. However, the result of the battle is slim, and it is impossible to kill the other party's effective strength. It can only kill some ordinary people in vain.
Mr. Murong was angry and burned incense as a Buddhist ceremony. I want to be a swallow in the wall and fly high out of the wall.
The end of the road, nothing to do. Murong Yong can only pray for the blessing of the Buddha and fantasize that he will become a swallow and fly out of the tight encirclement. How timid and pitiful!
Murong Wang wall, Wu Jun boundless. Duh, I am a minister, and I'm sorry about that.
However, it is difficult to fly, and Wu Jun, who has "the other side is boundless", has survived. They only have headaches and regrets. Poetry is full of winners' mockery of losers.
Yuefu Poetry Collection retains "leading Liu Shui's songs and fu" and "leading songs and fu", mainly describing the hardships of service. Liu Shui, the leader, gave a song;
Long head flowing water, drifting west. Thought I was alone and came to the open field. Ryosaka in the west, nine times. The mountains are high and the valleys are deep, and you don't feel sore. People who climb weak branches with their hands are not just weak mud.
Leading words:
The water in the mountainous area of Gansu is displaced at the foot of the mountain. Thought I was alone and came to the open field. Depart from Xincheng in the morning and sleep in Gansu at night. Without saying anything cold, my tongue rolled down my throat. Long head running water, singing softly. Look at Qiachuan, my heart and my heart are broken.
The above two songs should be folk songs with one tune and two different lyrics. "Ancient and Modern Music Record" is the leading song of running water: "Yuefu has this song, which is more understandable." This is a song. Kuaiqinli edited Poems of the Pre-Qin and Han Dynasties, Wei, Jin, Southern and Northern Dynasties (Zhonghua Book Company, 1983, p. 1020) and recorded the leading song;
Long head flowing water, drift from place to place. Thought I was alone and came to the open field. Looking at the distance, I was in tears. Long head running water, singing softly. Look at Qiachuan, my heart and my heart are broken.
The sentence pattern of Song Ci is the same as that of Liu Shui Song Ci. There is an explanation before the poem: "Guo Zhongchan's" Zhou Qinji "said: Longshan is 800 miles east and west, and Qinchuan is 450 miles east. It was extremely quiet, and the market was full of mulberries, the same color as Xia Yun. Hanging on it, vomiting on the mountain, and merging into Chengtan, called Wanshitan. When it overflows and spreads, it is full of nutrition. Anyone who visits the mountain people to rise here is sad. "
Comparing the above three kinds of lyrics, they are all the same tone, because the lyrics in the first chapter are exactly the same. "Long flowing water, displaced mountains. I miss my whole body and float in the wilderness. " It can be explained as a soldier, alone, chasing troops in the desolate wilderness. Chapters 2 and 3 of "Song of Running Water":
Ryosaka in the west, nine times. The mountains are high and the valleys are deep, so you don't feel sore feet. People who climb weak branches with their hands are not just weak mud.
The difficulty of writing the road. According to legend, there are nine taps, and there are springs on them, and four notes are poured down. The mountain road is long and circuitous, the valley is deep and the road is muddy, which is extremely thrilling. Climbing your feet is very tiring. The hardships of service can be imagined. The second and third chapters of "leading songs":
Depart from Xincheng in the morning and sleep in Gansu at night. Without saying anything cold, my tongue rolled down my throat. Long head running water, singing softly. Look at Qiachuan, my heart and my heart are broken.
Writing from Xincheng to Qinchuan, stopped at the faucet at dusk, and it was freezing. Looking at Qinchuan from afar, it is a battlefield, a place where life and death are unpredictable. I feel more like "singing and choking" and "heart and soul are broken." During the Sixteen Kingdoms period, Longxi was a battlefield for killing, and all political groups wanted to control Longxi in order to occupy Guanzhong, Chang 'an and the Central Plains. This is the place where the bones of foot soldiers are piled up, and it is the place where the liver and intestines are deeply grieved.
The second and third chapters of the leading song:
Looking at the distance, I was in tears. Long head running water, singing softly. Look at Qiachuan, my heart and my heart are broken.
This poem is about sailors' worries about the bleak future and sadness about the hardships of the journey, but the description of the hardships of the sailors' journey is not as vivid as the first two. Obviously, there are many ingredients for later processing. In a word, this is a kind of song, which has formed several different forms in the process of spreading. The leader sang about the hardships of fighting in the Sixteen Kingdoms period. Xianbei people sing in Xianbei language, and people of other nationalities can sing, even translated into Chinese, which is widely sung and circulated.
Every Google is also about war. Yuefu poems include two poems, one of which is:
Brother in the city, brother outside, bow without strings, arrow without arrows. What if you don't have enough to eat? Help me! Help me!
Quoting the ancient and modern music record, he said, "There are no words before the clouds, but musicians have words." Another song, entitled "Ancient Words:
My brother was trapped and humiliated by prisoners, with weak bones and no food to eat. Brother eats millet as an official horse, so why pay for it?
There has been a long war in the north, and all the men in the family have to join the army. Sometimes brothers are forced to work for different political groups. During the Sixteen Kingdoms period, the population and herds of the defeated party were owned by the victorious party, and men would become cannon fodder for the new rulers' struggle for power and profit. "Every Google" is a reflection of this social situation. The previous song said, "My brother is in the city and my brother is outside." My brother is guarding the city and my brother is attacking the city. "Bow without string, arrow without arrow" means that brothers in the city run out of ammunition and send out desperate cries for help to brothers outside the city. The last song said: my brother was defeated and became a prisoner, humiliated and tortured, hungry and cold, and skinny. My brother was lucky to be an official during the war. Even his horse can eat vegetables, so he shouldn't care about spending money to redeem him. This poem shows the vicissitudes of the war years.
2. Sing about love and marriage
War rages in the north, and bonfires can burn houses and villages, but they can't burn people's yearning for love and marriage. Although there are many songs about men and war in the Northern Dynasties, unlike in the Southern Dynasties, almost all of them are songs about loving children, but love songs from human instinct are still endless in the Northern Dynasties. It also reflects the social problem that a large number of men died in battle, resulting in women being too old to marry.
"Murong Family" comes from Lu Enterprise of Google, and it is a love song sung by a lovestruck woman.
Lang is on the tenth floor and the woman is on the ninth floor. Lang is not a yellow kite, but a sparrow in the cloud.
In the song, it is the call of a woman in love to her lover. This love song shows that Murong is not only influenced by the Central Plains culture, but also retains a strong national culture. An ancient poem of the Han Dynasty: "Grass by the green river, willow in the gloomy garden. Yingying is the woman upstairs. She is the window. " "There are tall buildings in the northwest and floating clouds on them. For Argo, this is a trilogy. " Beautiful women live in tall buildings, which makes people look forward to and are excited by such poems. "Lang is on the tenth floor and the woman is on the ninth floor" is obviously influenced by this kind of poetry, and they may not really live in high buildings. The last two lines, "Lang is not a yellow kite, but a lark", soon returned to the familiar life of grassland people. Although the original intention of this song is not to praise brave and vigorous men, nor to show that women also have martial arts spirit, it shows this spirit subconsciously. So this love song embodies the connotation of dual national culture.
Another example is the Song of Zi Mazi and Yuefu Poems, which contain six poems and quote Ancient and Modern Music Records: "The following are ancient poems." The last four poems were composed by court musicians who split the ancient poems of "Joining the Army in the Tenth Five-Year Plan" in Han Dynasty, and the first two were folk songs of Northern Dynasties. The first song:
The fields were burned and wild ducks flew into the sky. A teenager takes a widow, but a strong woman laughs and kills.
The whole history of the Northern Dynasties is almost in the same strain as the war. A large number of men died in battle, and many northern dynasties did not marry old women and widows. If men are poor, women are also poor. Older women and widows are discriminated against by society. This poem reflects the social atmosphere of despising widows in the Northern Dynasties. According to historical records, in the Eastern Wei Dynasty, Gao Huan used folk widows as prisoners, which is consistent with the living atmosphere reflected in this poem.
There are also four songs, which may be flirting songs between men and women, and also reflect the psychology of outdated women getting married from different aspects. First of all:
It's hard for Xiaomi to lose the mortar, but it's hard to protect a smart woman in rags. Men are all men, and old women don't marry but make a living.
Second:
Who can walk in a skirt that shows back? Born in the same place, both men and women are willing to have two adults.
Third:
There is a hundred-foot well in Huayin Mountain, and the flowing water is cold. The poor woman can take one photo, but she can't see the rest.
Fourth:
Huang Sang Li Zhe Shoe is tied with silk between the two ends. When you were young, you pitied your mother and your husband. Why didn't you marry the strategist earlier?
"Cuo" also captures the meaning. The extended meaning of "Cuo" is to play tricks and Doby, but it is still a fight today. When men and women joke with each other, they are all talking about their children. For example, the first two sentences are compared with each other, and the third sentence "All men are men" was a folk saying at that time, but now I don't know what it means. The fourth sentence is a mockery of the slavery of unmarried old women. "Raw mouth" is the homonym of "animal". Both of them wrote in a man's tone, and the light gait of women was particularly eye-catching and aroused the admiration of men. Her dress is also special, that is, wearing clothes backwards, with the lining facing outwards and the back of the lower skirt exposed, which is not in line with the ancient habit of "keeping a skirt at home" (see Liu Xi's explanation of names). However, the man loves the woman's departure and is addicted to her unique costume and innocence, hoping to marry this woman and grow old together. Third, it is said that a woman is narcissistic and self-pitying, hoping to take a photo of herself by the Baizhang deep well, but even this wish can't be realized. The well water is too deep, only shining on the diagonal collar of her coat, which reveals the desolation and loneliness of a woman's heart. "Poor women can take pictures", "being poor" is a pity, "being able" is in vain, and women can only live in vain. After years of war, it has become a common social problem that men die too much and women are relatively surplus, and women are not suitable for marriage. At the same time, the northern Korean folk songs "Land-driven Song" and "Old Women Don't Marry, Call Heaven on the Ground" also reflect the same social problems. Just one reveals deep and delicate feelings, and the other reveals frankness. This poem is euphemistic and implicit, and it is unique among similar poems in the Northern Dynasties. The comparison between the first two sentences of the four shows that when a man marries a woman, he must tie them together with the line of marriage. "Shoe in Li Zhe, Huang Sang, with two ends tied in the middle", "Huang Sang" means Li Zhe, leaves can be fed to silkworms, wood can be used as shoes, and wooden shoes are called Qili. "Shop shoes" are straw sandals. Starting from the familiar shoes in life, shoes are always in pairs, thus creating a pairing association. Then it is connected with the tie on the shoes, and the two ends are compared to the mother's family and the husband's family, just like there is a rope on the shoes, connecting the two ends. The last two sentences secretly convince the mother with facts, and finally point out the significance of marriage. For example, as shown in "Grandma doesn't marry a woman, she has to be hugged by her grandson" and "Grandma promised to marry a woman, but there is no news this year" (Song of Yang Liuzhi, a folk song in the Northern Dynasties), women are over-aged and eager to get married, but it is difficult to get married!
The earth drives songs and music;
Green and yellow don't pick up, birds and stones are decadent. Kill bison with a mallet and kill wild sheep with a bet. /Drive the sheep into the valley, since the sheep are in front. If an old woman doesn't marry, it's called heaven. /Side force, miss your promise. Pillow Lang's left arm and turn sideways with Lang. /Don't be shy. Lang doesn't miss women, so he can't work hard.
"Ancient and Modern Music Record" said: "The following eight sentences of" Side Force "are the songs of this song. In the end, is the cloud' unable to work together' or the cloud' working hard'? " The so-called "songs of today" means that compared with one or two songs, they came into being later. Judging from the similar content and the same rhyme, three or four poems were originally combined into one, because the two poems are similar in meaning and use the rhyme of entering tone "duty". Musically, every four sentences are a tune independently, so they are divided into two lyrics. Although the creation years of the four lyrics are slightly sequential, their contents generally reflect the married life of Xianbei people. One of them is obviously in late autumn, and "beating bison and killing wild sheep" is to prepare for winter. Before Xianbei people entered the Central Plains, their marriage custom was: "Be a little more reasonable when getting married, or give cows, horses, sheep and livestock as money after half a year, and the husband will return with his wife ... In another year or two, the husband's family will be a rich legacy, and everything will be settled." Today, due to the nomadic life in the early Xianbei period, men often go to the woman's house in winter and return to the original tribe to engage in animal husbandry and hunting in summer. If "green and yellow don't meet" is an expression of ordinary life, then the second part is "herding sheep into the valley", which directly writes the old woman's yearning for love life. According to Wei Shu, in the seventh year of Taihe (483), Emperor Xiaowen of Wei wrote: "Couples should learn from each other first, and people should be polite in the middle of spring. When men and women are lost, they meet with courtesy. In addition, in April of the first year of Zhengshi (504), Sejong Xuan Wudi wrote, "Men and women should open their hearts and make up." . Until July of the year of Zheng Guangyuan (520), Xiao Wei and Ming Di were still writing letters: "Both men and women should accept grievances and ensure that they will be equal. "It can be seen that the marriage problem has always been a prominent social problem in the Northern Wei Dynasty. The third "lateral force" is to write about the joy of love. " "Lateral force" is an onomatopoeic word, which is synonymous with "force" (the song of Yang Liuzhi) and "force" (the "chirp after chirp" in Mulan's poems), and both indicate the sound of sighing. When the woman and her lover met after a long separation, they were so happy that they wanted to cry. Unconsciously, they breathed a sigh of relief, emitting a "side force" and condensing into a heartfelt word of "think about your promise". She showed her passion to her lover without reservation and was at her mercy. Fourth, "Don't worry about your lover, just look at his color". I didn't want to leave my lover immediately after I resigned for the first time. "Lang doesn't miss his daughter, so he can't be with her" is what a man said when he left his lover, which means "I don't miss you, but I can't give you strength! "The Record of Ancient and Modern Music" says that the last cloud of this song is "we can't work together or work together", which means the same thing. This song shows the passionate, cheerful, simple and even unscrupulous love situation of a woman in love. It is completely different from the female costumes of folk songs in the Southern Dynasties.
"Land Drive Music Song": "Tomorrow, the stars will fall, let me know if you want to come." The record of ancient and modern music says: "it is different from the previous song." Don't make a song. The speech means that a woman blames her lover for breaking his promise. The woman waits for her lover until the east wants to know, which shows the deep feelings. However, when the lover doesn't come for a long time, the resentment in the chest erupts with the phrase "tell me earlier if you want to come", and a personality that is simply sultry and easy to let go comes out.
Huang Dan Temple: "To Huang Dan Temple, to Yulang. Returning to the yellow light, where is Lang's pursuit? My heart is speechless and my stomach is spinning. When I know Lang, I am afraid that others will smell it. " This is about a woman's anxiety about finding a lover and meeting her after a brief encounter. "Longzhou" means "dragon boat", and rowing dragon boats is the custom of southerners. In the era of Emperor Xiaowen, he worshipped China culture very much and vigorously promoted the policy of Xianbei people's sinicization. Every year, on the fifth day of the fifth lunar month, dragon boats are also rising in Pingcheng. According to Shu Wei, in the fifteenth year of Taihe, Emperor Xiaowen sent Jiang Shao to learn how to build dragon boats in the Southern Dynasties, and built the Yongle Temple on the Yuhe River, so watching dragon boats was naturally fresh at that time. So this poem is different from the previous poetic style. "I can't speak in my heart, but my stomach is spinning", which is mostly influenced by ancient poems of the Han Dynasty. "He who knows Lang is afraid of listening to others" shows a lot of worries and lacks the boldness and boldness of previous love songs.
Willow song:
If you don't catch the whip when you get on the horse, you will become Yang Liuzhi. Playing the flute on the bench for fear of killing travelers. /I'm unhappy and willing to be a whip. Go in and out of Lang's arms and sit at Lang's knees.
There are five poems in Yuefu Poetry Collection, and these are the first two. Broken willow is an ancient custom of farewell, and there are broken willow songs in Han Yuefu songs. These two songs are consistent in content, and they are both farewell words to the wife when the recruiter leaves. Describing the true feelings of life, a woman's imagination reflects her warm and frank feelings, and "shoulder to shoulder, miss you and promise." Pillow Lang's left arm and turn sideways with Lang ",which embodies the heroic, revealing and persistent personality charm of the lyric heroine."
3. The pain of leaving home, the song of poverty
Another social phenomenon in northern society is that war is accompanied by population plunder. Almost every war, rulers of all ethnic groups will routinely carry out a population plunder. A large number of people were forced to leave their homeland and embark on the road of migration. Therefore, there are many songs in folk songs that reflect exile and homesickness, all of which reveal a desperate sadness and anger, which is different from ordinary wandering poems.
For example, in the second paragraph of Song of the Son, it says, "The trees on the high hills are blown away by the wind. Why go back to your hometown when you are on Wan Li Road? " The wind blows leaves thousands of miles, which is a portrayal of people's exile and migration. This poem uses simple language and fallen leaves as a metaphor to describe the sadness of distant migration. There are six poems written by Zisui Ma in Yuefu Poetry Collection, which are not written at one time, but collected and compiled by musicians, among which the sad song of "Mountain Tree" is preserved, which is the epitome of population plunder in the north. In "Song of the King of Langya" (IV), there is also a chant with a similar theme:
Langya is the king of Langya Avenue. Ming Lu misses the long grass and worries about his hometown.
King Langya is the title of the song. This song contains eight songs. This song is about people who are far away from home. They are very sad and miserable, just like deer whining and growing grass. People miss their hometown in pain. The seventh song:
A guest's behavior depends on his master, who is willing to be strong. The tiger relies on the mountain, and it is willing to grow pine and cypress.
This is also an exile song. Show a displaced person who has left his hometown, hoping to find a strong master and let him temporarily avoid the suffering of hunger and cold. However, this song is sad but not sad. In the song, the protagonist compares himself to a tiger in a deep mountain. The implication is to wait for the opportunity and make a difference in the future, showing his generosity.
There is also a poem "Song of Que Lao Li" that reflects the phenomenon of social wealth distribution:
It's raining, and the birds are trying. A long mouth is full and a short mouth is hungry.
The wealth gained by Xianbei people in the war, like birds pecking at prey, was seized by "long beaks". As the Book of the Later Han Dynasty said, Xianbei was "not as expensive as the old one" and "below the king, eating animal meat with salt and dressing its skin was scolded. The strong eat fat, and the old eat the rest. You are strong and healthy, and you are old and weak. " And he said: "Everyone is interested in his own war. He is good at luring soldiers to take risks to kill the enemy." Therefore, he sees the enemy as a bird and pursues profits; If it is defeated, it will collapse. Song of Crowley reflects this custom.
To sum up, Xianbei folk songs have a wide range of themes and rich contents. Songs with distinctive personalities and different styles truly recorded the social life of the war at that time. The lamentation of people's forced migration and exile, the bitter and cold situation of serving men, and the fact that the war caused a large number of casualties among men, which led to the fact that elderly women did not marry, were vividly reflected in different songs. Ethnic customs and regional customs are also reflected in different singing methods.