Miao ancient songs are myths and epics of the Miao people. They are grand and all-encompassing, and are an important part of Miao culture. They are mainly circulated in Taijiang, Leishan, Rongjiang, Jianhe, Kaili, Shibing, Huangping, Zhenyuan, Sansui and other counties in the southeastern part of Guizhou. The living area is full of undulating mountains, vast mountains, beautiful scenery and countless scenes. According to historical records, Chiyou Jiuli tribe is the ancestor of the Miao people. Miao ancient songs record more than 5,000 years of history, and different chapters are produced in different historical periods. Some are derived from the Miao people's simple understanding of the creation of heaven and earth; some are derived from the worship of maple wood, believing that all life is born from maple wood; some are derived from Miao wars and migrations. The main contents of Miao ancient songs include the creation of the world, floods, ancestors' entrepreneurship, primitive tribal wars, ethnic migrations, etc. Generally, the main singing form is interrogation and duet. When singing, they are divided into two groups, the host and the guest, and the duet is performed in a question-and-answer manner. After the lead singer finishes singing, the answerer continues the song with the particle "Da Ai", repeating the lead singer's question and answering it, and repeating it in this way until the end of an ancient song. Miao ancient songs are generally divided into four parts. The first part is "Creation of Heaven and Earth", including "Creation of Heaven and Earth", "Transportation of Gold and Silver", "Building Pillars to Support the Sky", "Casting the Sun and Creating the Moon", etc. It describes that the world was originally a chaotic mass of "water vapor" matter. Two pieces of Shenniu eggs laid by the mythical beast Xiuxian floated in the air, and were hatched by dark clouds to give birth to Pangu. Pangu opened up the world and supported the world with his hands and feet, opening up the world. After Pangu fell, Xiu Niu continued to open up mountains, rivers, and plains. However, the sky was unstable and shaky, and it was all thanks to Grandma Niu Wu and Grandpa Fu Fang who held it up with their hands to prevent it from falling. Later, they used the Hua Gu tree and the Wu Bei tree to support the sky, but it still didn't work. Grandpa Jiuchangang couldn't support the sky either. So Lord Bao, Lord Xiong, Lord Qie and Lord Dang worked together to find a way to transport gold and silver from the far east to build golden and silver pillars to support the sky. They worked for twelve days and twelve nights and built twelve giant pillars to support the sky. One pillar was supported on Taigong, one on Dingfang, one on Wengyang, one on Duyun, one on Xingniu, one on Wulu Mountain, one on Leigong Mountain, and one on the sea. The remaining four pillars were respectively supported in the east, west, south, and north. In this way, the sky was held up, and all things could grow from then on. The sky was built, but the earth was dark, without the sun or the moon. Baogong, Xionggong, Qiegong, and Danggong used Sanchong Sanling as a frame, melted gold and silver to create twelve suns and twelve moons, and asked Bangyang Pengrong to lift the sun and the moon to the sky, but forgot to explain the order of the sun and the moon. The twelve suns came out at the same time, burning livestock and crops to death, and the earth was in a state of burning. The four lords cut down the sacred tree to make a bow, Xionggong cast twelve arrows, and Sangza climbed up the horse mulberry tree to shoot down eleven suns and eleven moons. From then on, there was a normal world. The second part, "Maple Song", consists of "Sweet gum tree seeds", "Plowing east and raking west", "Planting sweet gum trees", "Cutting sweet gum trees", "Meiqiao Meiliu", and "Twelve eggs". It describes the beginning of the creation of the world, when all things were placed in the warehouse of the god Laogong. The long-handed old woman grabbed the gate of heaven and pounded the pestle, shaking the gate of heaven and dropping heavenly fire, burning Laogong's warehouse, and all things fell from the sky to the earth. The maple tree also drifted into the world with all things. After several twists and turns, the maple tree came to Bajiaotang. Grandpa Lao planted the maple tree next to Grandma You's pond. It grew into a towering tree. Young men and women swam under the tree, and birds built nests on the tree. The fish in the pond were eaten by egrets and white cranes. Grandma You invited Li Lao to judge that the maple tree was the nest owner and cut down the maple tree. The heart of the tree became a butterfly mother. At the age of twelve, the butterfly mother and the bubble swam and laid twelve eggs. The Jiyu bird incubated them for three years and gave birth to Jiang Yang and his sister, Lei Gong, tigers, snakes, dragons, cows, elephants and other animals and a group of ghosts. The third part "The Flood" includes "The Flood" and "Brother and Sister Marriage". After Jiang Yang and his sister and Lei Gong were born, in order to compete for the boss, Jiang Yang and Lei Gong fought fiercely. Lei Gong could not beat Jiang Yang and was locked in an iron cage. Lei Gong escaped from the iron cage with a trick and vowed to take revenge. Jiang Yang planted a gourd next to his house, which grew to a size of seven arms in nine days. In revenge for Jiang Yang, Thunder God cast a spell and sent heavy rain for nine days and nine nights. The rivers turned into lakes and the earth was flooded. In order to escape, Jiang Yang and his sister hid in the gourd and followed the current. After the flood, all the people died, leaving only Jiang Yang and his sister Nikida. In order to reproduce, they used bamboo as a matchmaker and got married. They gave birth to a meat ball. Jiang Yang cut the meat ball into nine pieces and scattered them on nine mountains to become nine batches of children. As a result, the world was populated again. The fourth part, "Crossing Mountains and Rivers", reflects the great migration process of the Miao ancestors. Jiang Yang and his sister multiplied the human race, and since then the human race has become more and more numerous. "There are too many people in the village," they began to migrate westward along the river with difficulty, passing Aining to Washipo, climbing Jiukuaishi and Qichengyan, passing Maocaoping, Yezhuchong, Yejipo, Shuilongtan, Jiuchahe, Xishatan, and continuing westward to Jiuganzhai, Bengpowan, Duan'eliang, Youxiangling, and arrived at Taigongzhai. They lived in the Taigong Yilan branch, one in Yanggang, one in Ouxi, one in Oushao, one in Jiaoliu, one in Nangong, and one in Jiaomi, and from then on they continued to multiply and prosper. The ancient songs of the Miao ethnic group are rich in content, large in length, clear in context, orderly in arrangement, and diverse in expression. The singing form is conducted in the form of questions and answers, usually divided into two groups of four people, with Party A asking questions and Party B repeating Party A's questions and then answering them. In addition to testing Party B's ability to answer questions, it also tests whether Party B can remember the impromptu questions, so when singing, Party B must listen attentively. The Miao people call the main content of ancient songs "song bones", and the improvisation inserted when two groups sing "song bones" is called "song flowers". Song flowers are an indispensable part of singing ancient songs, and they are not found in other types of ballads. They have the function of livening up the atmosphere and stimulating the enthusiasm of the other party and the audience. Ancient songs are ancient historical songs of the Miao people. As the saying goes, "If the predecessors do not set up the ancients, the later generations will forget the music", so ancient songs are textbooks for the Miao people to carry out traditional historical education, so that the Miao people can understand the historical knowledge of human origin and ethnic migration. The content of ancient songs is closely related to the production, life and thoughts of the Miao people. It spreads the social knowledge and natural knowledge of the Miao people such as metallurgy, shipbuilding, forestry, customary law, primitive religion, customs and habits, and is one of the oral textbooks for the Miao people to carry out various education. It shows the integrity, kindness, wisdom, intelligence, diligence and bravery of the ancient Miao people, praises the heroic spirit of daring to fight against society and nature, and expresses beautiful ideals and wishes. It is a visual history of national development, inspiring generations of Miao people to inherit the precious tradition of their ancestors' hard work and create today's happy life. The grand "Miao ancient songs" have been sung and enriched for thousands of years. The Miao people have always regarded it as an honor to be able to sing, and use it to cultivate their sentiments and nurture their souls. However, due to the impact of modern culture and market economy, today, Miao ancient songs are in an endangered state: the rapid development of the modern economy has impacted the stability, integrity and continuity of the ancient songs, foreign culture has destroyed the original cultural ecological environment of the Miao ancient songs, and social development has gradually diluted the function of the ancient songs. (No pictures yet, welcome to provide.) (No pictures yet, welcome to provide.)