从俗谣到乐府:历史文化语境中的挽歌《蒿里》探原  

From Ballad to Music:On the Implication of the Funeral Scrolls of Elegy "Hao-Li" In Historical Cultural Mood

作　　者：王淑梅[1] 

机构地区：[1]江苏师范大学文学院,江苏徐州221116

出　　处：《江苏师范大学学报（哲学社会科学版）》2013年第4期59-63,共5页Journal of Jiangsu Normal University：Philosophy and Social Sciences Edition

基　　金：国家社科基金项目"魏晋乐府诗的诗乐关系";教育部规划项目"先秦两汉音乐文学史"及江苏省优势学科建设工程资助项目;2010年江苏省青蓝工程优秀骨干教师培养项目的成果之一

摘　　要：挽歌《蒿里》从东齐俗谣到乐府礼乐形态的转变,这一过程的实现既是汉代礼乐建设行为的主动赋予,同时也依赖于它本身所具有的挽歌文化内涵。古礼制规定士大夫、庶人葬不得起坟或植树,现实中坟冢累累、野草蔓连的墓地景象,即田横门人所唱"聚敛魂魄"的"蒿里"。汉武帝时致力于礼乐建设,田横门人的挽歌采入乐府,为区别死者的身份等级,由李延年分为两曲,规定将《蒿里》用于平民葬仪,可见《蒿里》自身内涵与汉代礼乐文化之间的内在关联性是《蒿里》进入官方礼乐形态的关键因素,经由礼乐文化功能的实现开启挽歌音乐发展的序幕,进一步确立它在乐府挽歌传统中的地位。挽歌《蒿里》足以启示我们对乐府诗的传承与确认机制及其实践路径的相关思考。后世游离了《蒿里》产生的具体文化语境,以"高里"、"下里"视同"蒿里",事实上,"下里"指下层百姓所居的"贫乡贱里","下里物"指民间出产的殡葬用品,先秦楚国流行的《下里》之曲指民间俗谣。至于汉武帝封禅所至的泰山支脉"高里"山,确实与田横挽歌《蒿里》无关。Since the implication of the elegy ＂ Hao-Li＂ has ever been misunderstood seriously, on the basis of investigation, this issue puts forward that Hao-li refers to the graveyard overgrown with weeds which is not far away from the gate of the city in Chinese ancient times. The height of grave was limited less than one meter and was forbidden to plant trees because of low social identity of the dead. So the sight of graveyard was sung in the elegy created by hangers-on of an aristocrat of Tianheng. This elegy has been changed into two songs as Xielu and Haoli as to be used by different social identity for distinguish during the period of Hanwu emperor. The word ＂Xia-Li＂ refers to residence of poor and lowly people and the song of ＂Xia-Li＂ means the local song, ＂ Gao-Li＂ was a small hill to the south of Mountain Tai, either of them had something with ＂Hao-Li＂ , the link of Haoli and Yue- fu has been cut as to cover the path and mechanism of conversation from a local song into Yuefu, Haoli can be a typical case for us to think of that the power of implication and function in the development of elegy should not be ignored.

关 键 词：乐府 挽歌 《蒿里》 历史文化语境 

分 类 号：I207.226[文学—中国文学]