The ethnic minorities living in the north of China do not have the complex ethical constraints of the Han nationality in the Central Plains, nor do they have the strict political rule to suppress hierarchical humanity. Therefore, they can express their thoughts and feelings frankly without hiding them.
Among the folk songs of the Northern Dynasties, there is a song "Land Drive Music", which describes the close combination of animal husbandry, hunting and love. Its word says: 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 because they are in front. If an old woman doesn't marry, it's called heaven. Lateral force, this lang mowgli. Pillow Lang's left arm and turn sideways with Lang. Brush Lang's beard and look at Lang's color. Lang doesn't think of women. He works hard.
This is a folk song about the love between young men and women. There are many records about the marriage customs of the northern minorities in China during the Southern and Northern Dynasties. According to the "Book of the Later Han Dynasty", when a woman marries, she must be reasonable first, or be rich for a hundred days, and then send cows, horses, sheep and livestock as gifts. The same cloud, with the spring of the season, the press conference will be held on Raole water, and the banquet will be over before cooperation. Guiyun, marriage law, the two families agreed to steal the woman, then send cattle and horses to hire, and even take the woman home. When they are pregnant, they are promised and will give up.
According to the above historical data, the poem "Land Drive Music" describes and narrates the whole process of young men and women from hunting, animal husbandry, courtship, happy marriage, understanding and cooperation. The fact that old women don't marry vividly shows the rough and simple character of minority girls in northern China. With Lang resting on his left arm, he turned sideways with Lang, revealing the situation of young men and women. The language is simple, the tone is frank, and there is no sense of shame. Brushing Lang's beard and looking at Lang's complexion show that they are soul mates, affectionate and deeply in love with each other. Throughout the poem, the feelings expressed are coarse but not coarse, simple but not vulgar. Song of Yang Liuzhi is also a song about love, which describes a young girl's yearning and pursuit of love. Poetry says: a date in front of the door, I don't know how old. If a grandmother doesn't marry a girl, she must be hugged by her grandson. He Lili, the window weaver. I don't smell the loom, only the woman's sigh. Ask a woman what she thinks and what she remembers. Grandma promised to marry a daughter, and there is no news this year.
Grandma doesn't marry a girl, but she has to be hugged by her grandchildren. She speaks frankly and freely, and she promises to marry a woman. There is no news this year, which is a condemnation and complaint to her, but there is no pessimism. This is the obvious difference between the northern minorities in the Southern Dynasties and the Han nationality. Here you can compare a folk song with the same content in the Southern Dynasties. The first sentence of "Midnight Song": The cold bird leans on the tall tree, and the dead tree sings the north wind. Overjoyed, that's a good face.
How sad it is to hide the love you can't get! But this expression refers to the east and the west.
Another example is a cloud in Reading Songs, which says, "Kill Long song chicken and bounce off the blackbird". I hope I don't even wake up. It will be dawn in a year.
If you lose love, you lose the joy of life. And the way of fighting is so weak!
However, there is no such helplessness in the folk songs of the Northern Dynasties. They can actively, boldly, bluntly and frankly seek, openly and unabashedly clarify their views and express their love. Catch the Song is such a poem. Song ci said: it is difficult to pay a stone mortar in spring valley, and it is difficult to protect a clever woman without clothes. A man holds his son's hand and grows old with his son, while an old woman makes a living without marrying. Who can walk? After meditation, the skirt is exposed. Born in the same place, both men and women are willing to have two adults. Huang Sang Li Zhe Shoe is tied with silk between the two ends. When I was a child, I felt sorry for my mother and my husband. Why not marry a theorist earlier?
This poem is clear! Men are all men, and old women don't marry but make a living. This is a resounding call and an open sermon. Men should support people and women should have children. Here, we only pronounce "no", which means "no". The old woman won't have children unless she marries! How rough, frank, bold and true this is!
Born in the same place, both men and women are willing to have two adults. In today's words, men and women are born as one, get married! How straightforward, bold, frank and crisp this courtship attitude and language is!
When I was a child, I felt sorry for my mother and my husband. Why not marry a theorist earlier? In today's words, girls love their mothers when they are young. When you grow up, you should love your husband. Let's get married early. Married, you have the final say!
Family planning is a social custom of Xianbei nationality. It is also a symbol of family happiness. Women living alone are also the pursuit of happiness in family life.
When talking about the social customs of Xianbei people, Yan Family Instructions said: Our custom is that women hold the door, argue the merits and demerits of lawsuits, make invitations, fill the streets with cars, and then continue to Fu Ying Temple in the front, asking for officials on behalf of their sons and complaining on behalf of their husbands. This is the legacy of the eternal generation! Why not get married earlier? Theorists expressed people's pursuit and yearning for this kind of love and family life!
Love is human nature, the eternal theme of literary creation, and the best embodiment of a nation's aesthetic thought and pursuit of beauty. Folk songs are the most primitive material of a nation's aesthetic thought. From the materials quoted above, we can see that the love of ethnic minorities in northern China is pure, frank, sincere and even unscrupulous.
This is the inherent national beauty of the northern minorities in China! Ethnic minorities living in the north of China have been living a nomadic life, scattered in the wild, chasing aquatic plants, fighting with family property, running with animal husbandry, and having no food to eat. In a specific living environment, tribes constantly attack and invade each other, forming their special aesthetic national vision and pursuit of beauty, which is the social custom of respecting and being strong. China's history books also recorded this social custom of the northern minorities.
Historical Records Biography of Huns says that Huns, children and young dragons can ride horses to herd sheep, shoot birds and mice with bows, and shoot foxes and rabbits for food. It is natural for people to bend their bows and try their best to ride horses, and they are used to attacking and invading with war. Another cloud, its war, everyone asks for it. Good deeds entice soldiers to annihilate the enemy. When he saw the enemy, he pursued profits like a bird. Another cloud, the custom of Xiongnu, is that those who are brave and can argue lawsuits are promoted to adulthood. There is no career after career. Every city has hundreds of handsome boys, all of whom are their own. If an adult has a call, he will carve wood as a letter. Although there is no document, many people dare not violate it. Surnames are impermanent, taking the names of adults and healthy people as surnames. Under the age of adults, each produces livestock and does not serve. Its vulgar, expensive and strong, cheap and old and weak, the strong eat fat and beautiful, and the old and weak eat the rest.
This social atmosphere of attaching importance to the strong and neglecting the old has cultivated people's aesthetic psychology and aesthetic tendency of attaching importance to the strong and advocating martial arts. Song of Enterprise Metaphor is a folk song that praises the vigorous and martial spirit. Its rhetoric says that a person does not need many companions if he wants to be healthy. Kites fly across the sky, and the flocks wave in two directions. In osawa, the grass is good and the horse is fat. Brand iron crotch, tail mulberry. Look back and forth, iron crotch. Look at the front and back, there are iron tiles. .
The first part of this poem praises the brave man. Their companions are not many, but they are very powerful. They fight in one place, just like kites that have been attacked by the weather, just like birds, and flee in haste. The second section is to praise them for practicing martial arts while grazing. The third section is about the magnificent scene before the herdsmen went out to war. Really neat, handsome and invincible!
People with high martial arts skills can be promoted to powerful tribes in adulthood, and they can conquer other tribes as allies, and they will be down a peg or two for a while. So everyone wants to be a strong, healthy, strong and skilled person.
A good athlete must be a fast horse, and a fast horse must be a good athlete. Postscript Huang Chen, and then regardless of gender.
They hope to defeat their opponents through fighting, competition and fighting, and make themselves revered heroes.
People show admiration for the strong and the strong. "Song of the King Langya" wrote: The guest follows the Lord and is willing to be strong. The tiger relies on the mountain, and it is willing to grow pine and cypress. A fast horse with a high mane knows a dragon far away. Who can ride this horse? Only Guangping Gong.
People praise the strong, are willing to attach themselves to the strong, and follow those with superior martial arts. On the one hand, they get protection for themselves, and at the same time, they make themselves display their talents under the strong, gain more material benefits and improve their living conditions in the invasion. The song "Wandering Horse Week in Yin Ke" wrote: Fast horses are often hard, and suppressing children is often pitiful. The yellow river wins the horse, and the rich rise.
With wealth, you are qualified to be a man. Where does wealth come from? Is to suppress-attack, aggression. If you want to win in the battle, you must be strong, brave and superb in martial arts. Otherwise, you will be captured or killed by the other side. This shows that the emergence of aesthetic thought is closely related to the material foundation of society. Due to the specific living environment and nomadic lifestyle, the ethnic minorities in northern China have cultivated their unique high-pitched, vigorous and unrestrained national feelings. The first folk song that best expresses the feelings of these nationalities is Song of Chile. Chilechuan at the foot of Yinshan Mountain. The sky is like the sky, and the cage covers four fields. The sky is vast, and the wind and grass can see cattle and sheep.
Here, the poet praised the grassland life of nomadic people with high-pitched and exciting feelings and unrestrained language. The sky is the sky, vast and thick soil, and cattle and sheep are trapped in the pasture. What a beautiful and moving picture!
The vast grassland not only brings rich livestock products to herders, but also cultivates their lofty, vigorous and unrestrained feelings. At the same time, due to the instability of nomadic life and the constant competition and plunder in nomadic society, the disasters of herders are also profound. People should fight against the sky, the earth and others, which also exercises people's vitality, tragic, heroic, tenacious and unyielding. No matter what difficulties and hardships, as long as there is breath, they will fight.
Song of Zimazi is a folk song describing the homelessness caused by war. Its text says: the trees are high on the mountain, and the leaves fall when the wind blows. Wan Li road, why go back.
Northerners love soil. Although they don't have battlements, they chase water plants. However, thousands of miles later, they still deeply miss their nomadic land.
However, the war is cruel, and only by overcoming all kinds of difficulties and obstacles can we win the battle. The song "Leading Song" is about a soldier who is left behind, overcoming difficulties and catching up with the big army. As a poem goes: leading water flows, drifting to the west. 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. Looking at Qinchuan from a distance, my heart is broken.
In the poem, the hero fell behind in the battle, the weather was cold, the road was difficult, he was too cold to speak, and his tongue was involved in his throat. But our hero is still persistent, forging ahead all the way, the morning light is blooming, and the evening stays at the faucet.
Generosity, agitation, unrestrained, optimistic and cheerful mood are more prominent in the poems of literati in the Northern Dynasties. A few Yuefu folk songs by Wen Zisheng, a poet of the Northern Dynasties, are good examples.
The Yuefu folk song "White Nose" says: Young people are so good that they want to go to the West. Meet the narrow and inclined road and stay in Mayi.
In addition, Yuefu folk song "Liangzhou Music" says: Travel far to Wuwei County and look at the ancient Tibetan city. Cars and horses are intertwined, and the sun blows songs. The road goes out of Yumenguan, and the city connects with Sakaguchi. But this is a matter of string songs, who knows that mountains and rivers are far away!
The poet of the Han nationality said: Spring breeze is only the Yumenguan Pass, and it also said that westerners have no reason to cross the Yangguan Pass. However, in the works of poets in the Northern Dynasties, they are so forceful, unrestrained and optimistic. In the history of China literature, there has never been a phenomenon of respecting women and praising female heroes like the folk songs of the Northern Dynasties. In the eyes of the rulers of the Han Dynasty, women were regarded as villains, a curse and the chief culprit of chaos in the world. Scholars in the Han Dynasty held a contemptuous attitude towards women's issues, not to mention praising and praising women's heroes. However, in the folk songs of the Northern Dynasties, it is not uncommon to hear poems praising female heroes. "Miss Li Bo's Song" is one of them, and its word says: Miss Li Bo is graceful and her skirt is like a roll. If you shoot left and right, you will double. Women are still like this, and men can meet them!
In the poem, Li Yongrong, a heroine among women, is praised. If you shoot left and right, you will double it. She is so brave and good at riding and martial arts!
The song of folding willows tells the story of minority women going to war with their husbands. The song says: I am sad in my stomach, and I am willing to be a whip. Go in and out of Lang's arms and sit on Lang's knees.
Her husband may be a young man of Han nationality. He persuaded him with singing and gave him a willow tree. She said angrily, looking at the river from a distance, Yang is dancing. I'm from the Lu family, and I don't understand Chinese songs!
Because she was determined to fight Lang, she put forward a request to compete with her husband. The poem says: A good athlete needs a fast horse, and a good athlete needs a fast horse. Postscript Huang Chen, and then regardless of gender.
Only minority women who want to fight with their husbands can do it.
According to the Book of the Later Han Dynasty, the only thing that minorities in northern China want to use women is self-determination. And he said, father and son, men and women are more rude. In other words, women have equal status with their parents and husbands at home.
The best description of female heroic behavior in the folk songs of the Northern Dynasties is Mulan Ci. Mulan, an ordinary peasant girl, is willing to sign a contract for the city pommel horse when her father can't get out. Her martial arts are high and invincible. During twelve years of sports, she turned herself into a heroine. She devotes herself to serving the country, does not seek fame and fortune, and regards senior officials as dirt. After the victory of the Anti-Japanese War, she returned to her hometown and became an ordinary woman. Outstanding military exploits and unchangeable nature, this noble nature is a noble virtue, which is always worthy of praise. The biggest difference between the folk songs of the Northern Dynasty and those of the Southern Dynasty at that time lies not only in national character, social customs, people's feelings and humanity, but also in the fact that the folk songs of the Southern Dynasty are limited to the expression of personal temperament, without paying attention to the social influence and social function of folk songs. Folk songs in the Northern Dynasties paid special attention to the social influence and function of poetry. This social function is not only manifested in their propaganda of goodness, but also in their use of folk songs to punish evil and promote goodness, and to expose and criticize various ugly phenomena in social life.
Levin's Musician's Song is a folk song that exposes the plundering, rampaging through villages and doing evil by rulers and their minions. In his words, he said: poor white nose, the photo will enter the restaurant. No money, but * * * drinking, pulling the site to take credit. Where is it? It's as red as fire. I have my own peach blossom guest, and Mo Yan advised me.
King Levin, the younger brother of Emperor Xiaowen of Wei, is short-sighted and ignorant, according to the Biography of Shu Wei. Because he is a monarch, he relies on power, takes things by force, and has great power, with rich mountains and seas, 6,000 servants and 500 prostitutes. His lackeys and minions also bully others and bully others in the village. Levin's music songs profoundly exposed and castigated the evil behavior of King Levin's lackeys and minions.
Folk songs in the northern dynasties pointed their sarcasm, exposure and criticism at the highest ruling class in the northern dynasties, which was beyond the reach of folk songs in the southern dynasties. Song of the King of Xianyang is such a folk song. In his words, he said: Poor King Xianyang, why did you do something wrong? The jade on the golden bed is sleepless, and the frost is exposed at night. Luoshui Zhanmi Cliff is long, how good are pedestrians?
King Xianyang, also the younger brother of Emperor Xiaowen of Wei, died. He wanted to launch a coup, seize the throne, escape after the incident, cross the Luoshui River, cross the Yellow River, and flee back to the old capital Pingcheng, but he was captured before crossing the river. People fabricated this folk song to criticize and expose it.
Liu Chen Zhang Wu Ge is also a folk song that exposes and criticizes the rulers. His exact words were: Liu Chen Zhang Wu, injured his waist and broke his thigh. Greedy people are scum, and I know nothing about the Lord. Liu Chen means that Chen Liugong wants to worship; Zhangwu refers to TaBaRong, the king of Zhangwu. In Wei Shu, Empress Hu Chonghua once took ministers to the state treasury and told them that you can take whatever you want. He Rong is greedy for money, because they took too many things, one sprained his waist and the other broke his leg. People invented this folk song to satirize their greed.
"Fox is not a fox song" is also a folk song that exposes the struggle for power and profit of the supreme rulers of the Northern Dynasties. The song says: a fox is not a fox, a fox is not a fox, and a dog is a dog.
According to Shu Wei's records, in 534 AD, Yu Wentai forced Emperor Wei Xiaowu to move to Chang 'an, and Gao Huan established Yuan as emperor in Yecheng, called Emperor Xiaojing. The Northern Wei Dynasty was divided into the Eastern Wei and the Western Wei. In 557 AD, Yu Wentai seized the Western Wei regime and established the Northern Zhou Dynasty. This poem is a satire on Yu Wentai's usurpation of the Western Wei regime.
Because Yu Wentai's nickname is Black Otter. The otter is an animal that is neither like a fox nor like a fox; Like a raccoon and not like a raccoon. Therefore, the poem says that he is not a fox, and he is not a fox. Suo refers to the rulers of the Xianbei nationality in Tuoba, Northern Wei Dynasty, because they braid their hair, which is called Suofa, which was called Suofa in Southern Dynasties. The so-called biting off the cable is to seize the sovereignty of the Xianbei people in Tuoba.
Song of the Jade Bird is a story that exposes Gao Yang's seizure of power in the Eastern Wei Dynasty. He resigned early: the poor bluebird flew into Yecheng. If you haven't built a nest, you will lose your hometown. Send a message to parents and take care of the bride.
Yuan Shan Jian, the son of King Qinghe, was made Emperor of the Eastern Wei Dynasty by Gao Huan in 534 AD. It was called Xiaojing in history and its capital was Yecheng. 16 years later, in 550, Gao Huan's son Gao Yang moved Xiao to Jinyang and told his parents to treat him as a visitor. After he returned to Yecheng, he seized the political power of the Eastern Wei Dynasty and established the Northern Qi Dynasty. Poetry satirizes Gao Yang's actions.
The folk songs in the Northern Dynasties have a strong meaning and are more practical. That is to say, people in the Northern Dynasties believe that folk songs should strongly respond to and resist the rapidly changing social reality. Folk songs should not be, and should not be, personal behaviors that are far away from social life. They are the weather vane of the times and should keep pace with the pulse of the times. Whipping and exposing all ugly phenomena in social and political life to express people's anger and dissatisfaction is one of the social uses of folk songs, which deeply contains people's aesthetic and aesthetic ideals.