Qu Yuan (about 340-278 BC),Mi surname（Yizuo's surname is Nai）, Qu Shi, whose name is Ping and whose name is Yuan, also comes from Yun Mingzheng, whose name is Lingjun, born inChu StateDanyangZigui(now Yichang City, Hubei Province),the warring statesPoet and politician of Chu State in the period.King Wu of ChuXiongtongSon ofBend a flawDescendants ofThe origin of Qu family is Chu people in the early Western Zhou DynastyQu 紃）。[53]
As a teenager, Qu Yuan was well educated, knowledgeable and ambitious.Early experienceKing Huai of ChuTrustLeftist、Sanlu DoctorAnd take charge of domestic and foreign affairs.Advocate "beautiful politics", advocate to select talents from within, cultivate laws, and unite Qi and Qin against external forces.He was exiled toHanbeiandYuanxiangWatershed.[2]In 278 years ago, Yingdu, the State of Chu, was defeated by the Qin army and became complacentMiluo River, sacrificed himself to the State of Chu.[54]
Qu Yuan was a great patriotic poet in Chinese historyRomantic LiteratureThe founder of“Poetry of the South”The founder and representative writer of“patriotic and loyal to the throne”The tradition ofSong Yu、Tangle、Scene differenceBoth were influenced by Qu Yuan.[3]The emergence of Qu Yuan's works marks that Chinese poetry has entered a new era from elegant singing to romantic originality[4], whose main works are《LiSao》《Nine Odes》《Chapter Nine》《Heaven asks》Etc.Centered on Qu Yuan's works《Poetry of the South》It is one of the sources of Chinese romanticism literature and has a profound impact on the poetry of later generations.It has become a shining pearl in the history of Chinese literature."There is a long way to go, and I will seek from top to bottom". Qu Yuan's spirit of "seeking" has become a noble spirit believed and pursued by people with lofty ideals in later generations.[1]
In internal affairs, he advocated to promote virtue and amend the law Diplomatically advocate uniting Qi and resisting Qin Literary creation of sao style new poetry
Qu Yuan was born in Zigui, Danyang, Chu State, on the seventh day of the first month in the twenty ninth year (340 BC) of King Xianwang of Zhou, and on the fourteenth day of the first month in the thirtieth year (339 BC) of King Xianwang of Zhou.The next yearLepingli。
In the 39th year of King Xianwang of Zhou Dynasty (330 BC), Qu Yuan lived in Lepingli.Since childhood, he has become addicted to books and read many and miscellaneous books. "Stone Cave Reading" and "Bashan Wild Old Man Teaching Classics" should be in this year.
In the fortieth year of King Xianwang of Zhou Dynasty (329 BC), he lived in Lepingli.Although Qu Yuan was born into a noble family, he was very sympathetic to the poor people because he had lived among the people since he was young and had a good influence from his family.Since then, at a young age, he has done a lot of good deeds that are considerate of the people and won unanimous praise.[5][9-10]
Reform
About the fourth year of King Zhou Shenliang (317 BC), Qu Yuan served as the left disciple of King Huai of Chu, engaged in political reform, and formulated and issued various laws.[16]In the following years, Qu Yuan continued to deepen the reform of the political reform, and fought against the old nobles and all the stubborn forces.The situation of Chu changed greatly, and the old nobles faced the fate of destruction.[10]
Calumny leads to neglect
In the first year of Zhou Nan and Wang (314 BC), Qu was dismissed as a leftist official and appointed as a Sanlu official due to his slander.
Chen Hongshou's Painting of Qu Zi Singing
Zhou Nan and Wang Ernian (313 BC), State of QinZhang YiAfter breaking the alliance between Chu and Qi, King Huai of Chu launched a military expedition against Qin, but was defeated by Qin. Hanzhong County fell, known as the "Battle of Danyang" in history.
In the third year of King Nan of Zhou (312 BC), the State of Chu sent troops to fight back against the State of QinLantian(Today's Lantian area in Shaanxi) was defeated.King Huai of Chu reactivated Qu Yuan and sent him to the State of Qi for the purpose of making a new alliance between Qi and Chu.
Zhou Nan and Wang Sinian (311 BC),Qin Huiwen KingIn the 14th year of Gengyuan era, we captured Chu Zhaoling.King Huiwen is willing to give half of Hanzhong to Chu and ally with Chu.King Huai of Chu wanted Zhang Yi more than the land in Hanzhong.When Zhang Yi came to the State of Chu, she bribed Jin Shang with a large sum of money and was favored by King Huai of ChuZheng XiuFinally, he was released and returned to the State of Qin.When King Huiwen of Qin died, King Wu of Zi stood up.Qu Yuan sent an envoy to the State of Qi. When he returned to the State of Chu, Zhang Yi had already left. Qu Yuan admonished King Huai and said, "Why don't you kill Zhang Yi?" King Huai regretted that he sent someone to chase Zhang Yi.
In the fifth year of King Nan of Zhou (310 BC), the first year of King Wu of Qin, Zhang Yi left the State of Qin for the State of Wei because she was not satisfied with King Wu.Qu Yuan still served as the doctor of Sanlu.
In the sixth year of King Nan of Zhou (309 BC) and the second year of King Wu of Qin, King Xuan of Qi wanted to be a leader. He hated Chu and Qin, and sent envoys to leave King Chu's letters. King Huai hesitated, made public his views and remonstrated, so he did not agree with Qin and joined Qi with Han.
In the seventh year of King Nan of Zhou (308 BC) and the third year of King Wu of Qin,GanmaoTake Han Yiyang.Qu Yuan lived in Yingdu and set up an altar to teach.
In the seventeenth year of King Nan of Zhou (298 BC), King Zhao of Qin sent troops out of Wuguan, attacked Chu, beheaded 50000 people, and left Xichuan (now Xichuan, Henan) and 15 cities around.[9][11]
Exiled to Hanbei
Fu Baoshi's Painting of Qu Zi Singing
In the 11th year of King Nanwang of Zhou Dynasty (304 BC), Qu Yuan was the first vagrant in the north (above the Hanjiang River, now in the Xixia and Xichuan areas of Nanyang, Henan).[16]The combination of Qin and Chu is the opposite of Qu Yuan's plan, and the traitor must be slandered. He should avoid the north of Han and have a feeling of necessity, so《Nine Chapters · Reflection》There is a desire not to return.
In the 13th year of King Nan of Zhou (302 BC), the Qi, Wei and South Korea allied forces to attack the State of Chu. King Huai of Chu sent the prince to the State of Qin as a hostage and asked Qin to send troops to rescue him.The King of Qin ordered Ke Qingtong to lead his troops to save Chu and repel the allied forces of the Three Kingdoms.The next year, a doctor of the State of Qin and the Crown Prince Heng were killed because of a private fight.The prince Heng was afraid that King Qin Zhao would blame him and fled back to the State of Chu without permission.The incident worsened the relationship between Qin and Chu, which led to the frequent attacks of Qin on Chu."Qu Yuan hated that King Huai of Chu listened to the slander of villains and let the untrue language deceive the correct language. These rumors would harm the interests of the State of Chu, which is intolerable to the upright people. So Qu Yuan wrote Lisao in sorrow and meditation."
In the 16th year of King Nan of Zhou Dynasty (299 BC), Qu Yuan had returned from exile in the north of Han Dynasty, andTo callLater, they urged King Huai not to attend the meeting, saying, "Qin, the country of tigers and wolves, is not credible, it is better to have no action." But King Huai's youngest son Lan, afraid of losing his favor, tried to encourage him to go.As soon as Huai Wang entered the Wuguan Pass, he was detained by the Qin army and robbed to Xianyang, threatening him to cede Wujun and Qianzhong Prefecture.King Huai of Chu was robbed to Xianyang. The crown prince of Chu was greeted by Qi and became the King of Qingxiang. His son Lan was the king and refused to cede the land to Qin. Qin sent troops to attack Chu, defeated the Chu army, beheaded 50000 people and took 16 cities.[9][12]
Exile Jiangnan
The Painting of Qu Zi Throwing into the River by Zhang Xiangzhou
In the 19th year of King Nan of Zhou (296 BC), King Huai of Chu died in the State of Qin, and the State of Qin sent his body back to the State of Chu for burial.The princes thought that Qin was unjust.Qin and Chu broke off friendship.Qu Yuan was dismissed as a Sanlu doctor and exiled to Jiangnan.He set out from Yingdu, first to Ezhu, then to Dongting.
In the 20th year of King Nan of Zhou Dynasty (295BC), Qu Yuan arrivedChangshaIn this place where the former king of Chu first granted the title, we can see all the mountains and rivers, and we feel very attached to our country.
In the 22nd year of King Nan of Zhou (293 BC) and the sixth year of King Qingxiang of Chu, the State of Qin sent Bai Qi to Yique to attack South Korea, and won a great victory, beheading 240 thousand people.The State of Qin then sent a letter to the King of Chu, saying: "The State of Chu betrayed the State of Qin, and the State of Qin is ready to lead the princes to crusade against the State of Chu, and fight a decisive battle. I hope you can kill the soldiers and fight happily." The King of Chu Qingxiang was worried, and planned to make peace with the State of Qin again.Qu Yuan could not tolerate it, so he wrote poems to express his feelings of caring for the State of Chu, caring for the King Huai, and not forgetting his desire to rebel.[55]
From the 21st year of King Nan of Zhou (294 BC) to the 36th year of King Nan of Zhou (279 BC), Qu Yuan was exiled to the remote areas in the south for the second time.The route of this exile is as follows《Chapter Nine - Lament》According to the analysis, starting from Yingdu (today's Jiangling in Hubei), we first went southeast along the river, passed Xiashou (today's southeast of Shashi in Hubei), looked at Longmen (today's east gate of Yingdu), entered the Yangtze River through Dongting Lake, then left Xiapu (today's Hankou in Hubei), and finally arrived at Lingyang (said to be in the south of Qingyang County in Anhui).It has lasted for 16 years and has written a large number of excellent literary works, such as《Chapter Nine, Sad Return》Etc.[9][12]
Self feeding Miluo
In the 35th year of King Nan of Zhou (280 BC), in the 19th year of King Qingxiang of Chu, General QinSima CuoAttack Chu, Chu cedes Shangyong and Hanbei;The second year, QinWhite riseAttack Chu, take evil, Deng, Xiling.
In the 37th year of King Nan of Zhou (278 BC), Bai Qi further captured Yingdu, and King Qingxiang of Chu had to flee in confusion with those ruling nobles, "to protect Chen City (now Huaiyang, Henan)".In an extremely depressed and desperate mood, Qu Yuan threw himself into the Miluo River on the fifth day of the fifth lunar month.This year was probably the 21st year of King Qingxiang of Chu (278 BC). Qu Yuan was about 62 years old at that time.[12-14]
Generally speaking, Lisao, Tianwen and Jiuge can be regarded as representatives of three types of Qu Yuan's works.The content and style of Jiuzhang, Yuanyou, Buju, Fisherman, Zhaohun, and Dazhao can be grouped with Lisao. Most of them are based on facts and have meanings to express the author's inner feelings.Lisao is Qu Yuan's magnificent poem, which was forged with his own ideal, experience, pain, enthusiasm and even the whole life. It shines with bright personality brilliance and is the focus of all Qu Yuan's creation.Tianwen is a poem written by Qu Yuan based on myths and legends, which focuses on the author's academic attainments and his views on history and nature."Nine Songs" is a piece of music for worshiping gods in the State of Chu, which was processed and polished by Qu Yuan. It is full of strong life flavor in the expression of characters' feelings and the description of environmental atmosphere.However, it is expressed on behalf of people or gods, not the author's self lyricism, which more shows the traces of the Southern Chu literary tradition.Li Sao and Jiu Ge constitute the basic style of Qu Yuan's works.
Qu Yuan's works are closely related to mythology.Many illusory contents are derived from the development of myths.Qu Yuan is also a poet who pays attention to reality. His works reflect various contradictions in the real society, especially the dark politics of Chu.
The style and features of Qu Yuan's works are obviously different from the Book of Songs.This is related toYangtze river basinThe folk customs andYellow River BasinThe folk customs are different.At that time, the north had already enteredPatriarchal society, but there are stillGentile societyHis legacy is strong in people's nature, lively in thought, and not restricted by etiquette and law.Therefore, it is so straightforward to express the feelings of men and women, patriots and patriots, and the materials used are so rich that everything can be written.Write about the love between human beings and gods, about the people who are crazy and strange, about the ancient historical legends, and about the travel with gods and ghosts. All gods have common folk humanity, and gods are just people who surpass ordinary people.They make the works appear bright in color, rich in emotion and unrestrained in momentum.Such works show different characteristics from northern literature.
From the perspective of system, Qu Yuan's previous poems, whether the Book of Songs or southern folk songs, were mostly short stories, while Qu Yuan developed into a long and huge system."Li Sao" has more than 2400 words.In terms of expression techniques, Qu Yuan skillfully combined Fu, Bi and Xing, and used a lot of "vanilla beauty"Bixing TechniqueAnd vividly show the abstract morality, consciousness and complicated realistic relations.In terms of language form, Qu Yuan's works broke through the pattern of four character sentences in the Book of Songs, with five, six, seven, eight and nine characters in each sentence, but also three character and cross sentences. The syntax is uneven and flexible;At the end of the sentence, "Xi" and "Zhi", "Yu", "Hu", "Fu" and "Er" are often used to coordinate syllables, resulting in the rhythm of ups and downs and three sighs.In short, his works have great creativity from content to form.
Qu Yuan's works had a great impact after the Chu people established the capital of the Han Dynasty in Guanzhong. The "Chuci" continued to be passed on and developed, and the northern literature gradually became Chu.The new five character and seven character poems are all related to Chu Sao.All the Fu writers in the Han Dynasty were influenced by the "Chu Ci". After the Han Dynasty, there were "Shao Sao" works in all dynasties. The author often used Qu Yuan's poems to express his own block in his chest, and even used Qu Yuan's experience as a metaphor. This is the direct development of Qu Yuan's literature.In addition, the poems, songs, lyrics, songs, dramas, Qin lyrics, Daqu, storybooks, etc., which are based on Qu Yuan's life stories, and the painting arts such as Qu Yuan's image, Nine Songs, Tianwen Picture, etc., are also difficult to count.thereforeLu XunIt is said that Qu Yuan's works are "famous and outstanding", and "they have influenced later articles, even in《Three hundred articles》(The Book of Songs) above "（《Outline of the History of Chinese Literature》）。The famous poet Guo Moruo wrote for him《Ode to Thunder and Lightning》In memory of his deeds.
Qu Yuan's works have the richest imagination and the most magnificent ci poetry.In Li Sao, a lot of myths and legends are used to gather the sun and the moon into the poem, which makes the poetry very colorful. He also highlighted the stories of three times of seeking women to express his obsession and interest.He is good at using beauty and vanilla to describe a gentleman;The evil wood and filthy grass are used as a metaphor for villains. By means of comparison, the scene of the king believing in slander, the treacherous and sycophantic people taking the lead, and the patriots having no chance to serve the country is vividly written.
Qu Yuan's works are full of positive romantic spirit.His main performance is that he integrated his passionate pursuit of ideals into artistic imagination and magical artistic conception.The style of Qu Yuan's Chuci is that the wind stirs up Chu.Because Qu Yuan was pushed and framed by Xiao Xiao Xiao, King Huai of Chu, who once trusted him and relied on him for political reform, became suspicious of him and even alienated him;When King Xiang of Chu came to power, he became even more fatuous, and the government became increasingly corrupt. Chu faced the crisis of national subjugation, and he persecuted patriots like Qu Yuan.Qu Yuan's upright character, noble personality and patriotic actions, on the contrary, became a sin.He filled himself with indignant emotions and turned them into poems, which formed an intense mood of Chu.This kind of exciting Chu sentiment is very strong in Nine Chapters.Qu Yuan's romanticism has a profound impact on later literary creation.In particular, Li Bai, the great Romantic poet of the Tang Dynasty, consciously learned Qu Yuan's positive Romantic writing techniques. Li Bai's poems are also a large number of Luo Zhi's myths, legends, historical figures, the sun and the moon, and so on, forming magnificent pictures.
A portrait of Qu Yuan in Wuhan East Lake
Qu Yuan's works also use a series of juxing techniques to express his feelings.For example, he used flowers and herbs to describe a noble gentleman;To use smelly things and Xiao Ai as a metaphor for treacherous or treacherous villains;Wearing vanilla symbolizes the poet's moral cultivation.This kind of "vanilla beauty" comparison technique makes a sharp contrast between loyalty and villainy, beauty and ugliness, good and evil in reality, and produces an artistic effect of being concise and comprehensive, full of words and infinite meanings.For example, at the beginning of the Nine Chapters of Lament, it was written: "The impure life of the emperor is no shock to the common people. People are separated and lost, and Fang Zhongchun moved eastward." The poet expressed a very indignant mood towards the pain of national ruin and the pain of people's separation, and wrote his unique poetry of extreme indignation, desolation and coldness.
In many poems, Qu Yuan expressed great indignation at the fact that the society did not attach importance to the talented people and he failed to meet them.Although Qu Yuan's songs of Chu have a strong emotional appeal, they have a profound meaning because of their broad-minded and deep feelings. There is no sense of superficiality or impatience in reading them.This profound interest is deeply contained in his poems.Not to mention the profound patriotic enthusiasm expressed in Li Sao and the poet's trickle down sincerity towards the country and nation, which deeply touches the hearts of readers, that is, the peculiar poems in the form of questions in Tian Wen, which contains quite profound thoughts in the rhetorical questions, fully demonstrates his profound and sagacious, and makes the poems interesting and supernatural,Enlighten readers with beauty.
Qu Yuan's symbolism of "Vanilla Beauty" inherits and develops the metaphor technique of the Book of Songs. Qu Yuan's creation shows the liberation of emotion to a considerable extent, resulting in a new, vibrant and powerful poetic style.Because of this need for emotional expression, we can not be satisfied with the plain writing technique, but need to borrow a lot of myth materials from Chu and use beautiful fantasy, which is a great expansion of the realm of poetry and shows the characteristics of magnificence and magnificence.This has opened up a new path for the creation of Chinese classical poetry.Poets with strong personality and emotion of future generations, such as Li BaiLi HeAnd so on.It can be said that ancient Chinese literature pays attention to literary grace and beautiful schools, which can ultimately be traced back to Qu Yuan.
Qu Yuan is a jade lover. In his own works, he described his understanding and feeling of jade: "Touch the long sword and come to the jade ear", "White jade is the town", "Look at the grass and trees and still have not found them,A kind of beautiful jade）It can be beautiful "[51]。
As a great poet, Qu Yuan's appearance not only marks that Chinese poetry has entered a new era from collective singing to individual creation, but also his new poetic style, Chu Ci, has broken through the form of expression of the Book of Songs, greatly enriched the expressive force of poetry, and opened up a new world for the creation of ancient Chinese poetry.Chu Ci, a poetic style, is more free and changeable than the Book of Songs in terms of sentence structure and structure, so it can more effectively shape artistic images and express complex and intense feelings.As far as sentence pattern is concerned, Chuci is mainly composed of miscellaneous words, which breaks through the traditional four character sentence pattern.As far as language description is concerned, Chuci is good at exaggerating and describing, with rich words, and attaches great importance to the beauty of external forms, which creates conditions for the emergence of Fu style literature in the Han Dynasty.The Songs of Chu also highlights the romantic spirit, which is mainly manifested in the passionate and unrestrained feelings, the pursuit of ideals, the prominence of the image of the lyric protagonist, and the fantasy of imagination. Through fantasy, myth, etc., it has created a magnificent picture.Therefore, later generations took《National style》Together with Lisao in Chuci, it is called "Fengsao"."Wind" and "Sao" are the source of two fine traditions of realism and romanticism in the history of Chinese poetry.At the same time, Chu Ci, represented by Qu Yuan, also influencedHan FuFormation of.[8][14-19]
Political achievements
Quyuan Temple in Miluo, Hunan
In order to realize the great cause of revitalizing the State of Chu, Qu Yuan actively assisted Huai Wang's reform internally and insisted on uniting Qi and resisting Qin externally, which made the State of Chu once prosperous and powerful.On the content of Qu Yuan's reform, the Historical Records and《Strategies of the Warring States Period》The record is very brief, and future generations cannot see its full picture.Some information can be obtained from Li Sao and Nine Chapters: First, his reform was ordered by King Huai of Chu;The second is to "perform meritorious service", that is, to inherit the legacy of previous innovators;The third is "the suspicion of the clear law", that is, the establishment of a new legal system as the central content;Fourth, a top-down reform movement aimed at making the country rich and strong.Chu History ExpertTang BingzhengAfter complicated and rigorous textual research, Qu Yuan's reform can be summarized into six points:
First, reward farming.The purpose of rewarding farming is to increase taxes, enrich the country and the people, and the purpose of rewarding conscription is to strengthen military strategic equipment;Shang YangandWu QiThis is the way of reform, which makes people have hope, ambition and ideas whether they are working in agriculture or going to war. Only by establishing a reward and punishment system, officials and people will be willing to do their best to be driven by the title.
Second, we should promote talents.SengokuWei WenhouIt was the first to show respect to the virtuous and corporal, making Wei the first country to dominate for more than 100 years in the early Warring States Period;Secondly, Tian Qi'sDuke Huan of QiThe country was set up as a school to recruit talents. Here we areKing Qi WeiPeriod,jixia academy It is still the place to surpass the girder and become the place where the scholars all over the world flock to.Qu Yuan at this time, such reform is also the right time.But whenZhao Wuling KingThe military reform of.Ten years later, when Zhao became a powerful country in the Warring States Period, Chu became weaker and weaker.
Third, backblocking.That is to break down the communication barriers between the monarch and his officials and the common people, so that the orders issued by the King of Chu can be accurately and immediately conveyed to the officials' government, and the officials' government can also convey the orders issued by the palace to the common people at the first time;Let the king of Chu and the people exchange what they have and break the situation that the king is surrounded by treachery and sycophantry;The monarch can clearly and clearly understand the sufferings of people's livelihood, and is not biased.The opinions of the subjects can also reach the Chu court at high speed.
Fourth, ban friends.In view of the fact that the nobles and the old clans of the State of Chu often colluded with each other to engage in selfish and collusive activities. They criticized the dissident officials and restrained them in the form of laws.
Fifth, reward and punishment.Both Shang Yang, a famous legalist, and Wu Qi, a strategist, pay attention to strict rules to restrict the merits and demerits of soldiers.On such issues as political reform, Qu Yuan integrated the essence of legalists and strategists into one.
Sixth, change customs.Qu Yuan was deeply disgusted with the evil practices of the State of Chu. One by one, the old clans of officials and workers who were eloquent and persuasive did not hesitate to harm the main interests of the country to take advantage of opportunities.This political reform also used the legal form to restrain the bad wind of Chu.[19-20]
Personality spirit
Qu Ziyin, Cheng Lianou's painting
The Influence of Qu Yuan's Life Consciousness on Later Literary Creation
The life consciousness embodied in Qu Yuan's works is mainly manifested in two aspects.On the one hand, time flies, beauty's sense of time urgency and cold death consciousness.Faced with the change of the four seasons of nature, it can trigger the common sense of time and life of human beings. The ancient Chinese literati's expression of the sense of beauty in the twilight has never been short of people for generations, and has been enduring.But there is no one like Qu Yuan who has the feeling of urgency or even fear in the face of the fleeting time.For Qu Yuan, the most realistic significance of time is to realize his ideal of American politics as soon as possible, and his political life is far higher than his biological life.
On the other hand, narcissistic personality and the consciousness of courtiers and concubines woven by personality.Qu Yuan's lifelong mission was to serve the monarch, and to his death he would never forget to be loyal to King Huai of Chu. This was Qu Yuan's consciousness of serving as a concubine.Qu Yuan often uses "beauty", "vanilla", "marriage", "successful words", "media" and "begging for a daughter" in his works. Therefore, the most important "comparison" material in Qu Yuan's Songs of Chu is "woman", which symbolizes himself, a woman abandoned by the king.Qu Yuan's works deeply hide the "consciousness of courtiers and concubines". Even if Huai Wang did not know the feelings of a gentleman or a villain, he regarded loyalty as evil, even if he confessed his feelings, swore to heaven, and even if he suffered unbearable pain, he still hoped that the king would wake up.Qu Yuan placed all his hopes on the monarch. This naivety is undoubtedly a kind of passionate political idealism, which is worth thinking deeply by future generations.From Qu Yuan down, the "consciousness of courtiers and concubines" of ancient Chinese literati was constantly strengthened and stabilized, so that a stable political personality - courtiers and concubines personality was formed.Once the officialdom is frustrated, the narcissism and self injury of beauty will be endless.Xin Qiji is a typical example.Xin Qiji saw through the inevitable result of the Southern Song Dynasty's muddling along, but he was still unable to let go. As he grew old and the monarchs and officials continued to muddle along, national affairs and the restoration of the cause became more and more elusive. Like Qu Yuan, his mood was only "heartbroken".It can be said that Xin Qiji is a typical example of Chinese literati and doctors who consciously inherit Qu Yuan's personality and artistic creation.His abandonment, his "loyalty to the monarch and patriotism", his consciousness of courtiers and concubines, and his artistic creation characteristics are all Qu Yuan's bosom friends of different generations.[45-48]
The Influence of Patriotism in Qu Yuan's Literary Works on Later Generations
Qu Yuan is admired by later generations as a great patriot and patriotic poet.His deep and persistent patriotic enthusiasm, his spirit of adhering to ideals, preferring death to surrender, pursuing truth and criticizing reality boldly in the political struggle, set an example for later writers.In Lisao, there are many poems expressing Qu Yuan's patriotic heart.
Early Han DynastyJia YiAfter the political struggle failed, he was relegated to Changsha. When he passed the Miluo River, he felt that he had similar experiences with Qu Yuan and wrote a very painful《Ode of Hanging Qu Yuan》On the one hand, we mourn Qu Yuan and make him our bosom friend;On the one hand, learning from Qu Yuan's creative spirit, he boldly exposed and criticized the dark social reality of right and wrong.Sima Qian, a great historian and litterateur, admired Qu Yuan even more. He wrote a biography of Qu Yuan in the Records of the Historian, which correctly affirmed his position in history.He said: I read Li Sao, Tianwen, Zhaohun, Aiying and mourned his ambition.When I was in Changsha, I watched Qu Yuan's self sinking, and I could not help crying to see him.Historical Records is a historical prose work, which embodies the author's ideal, is permeated with the author's feelings of love and hate and the spirit of pursuing truth, which is exactly the inheritance of Qu Yuan's great literary spirit.After the Han Dynasty, Qu Yuan's spirit was further developed in many writers.Li Bai, a great poet in the Tang Dynasty, admired Qu Yuan very much. His spirit of scorning power and resisting reality was the inheritance and development of Qu Yuan's spirit.In addition, Chinese poets and writers of all ages always wrote impassioned patriotic poems when encountering national oppression.There are also many writers who, in the dark political era, adhere to their ideals and struggle, do not hide their love and hatred, and even sacrifice their lives in the political struggle, adding glory to the history of ancient Chinese literature.This great spirit can be traced back to Qu Yuan.[31][45-46]
The Painting of Qu Yuan's Buju by Huang Yingchen in the Qing Dynasty
Anecdotes and allusions
Announce
edit
Qu's family
Qu Yuan's image
Qu Yuan was born into the nobility of the State of Chu. Like the King of Chu, he had the surname Mi.It is said that this surname comes from Zhu Rong. It should be passed on toXiong YiAt that time, he was granted by Zhou in Chu for his merits, so he lived in Danyang (now Yichang, Hubei).This is Qu Yuan's hometown.
In the early Spring and Autumn Period, about the seventh century BC, the son of Xiong Tong, King Wu of Chu, was granted the place of "Qu" and called Qu Xie. His descendants took Qu as their surname.In his family, the King of Chu is similar to the Qu family, but also in the Spring and Autumn PeriodRuo Ao'sHe Ji, the Zhao and Jing families in the Warring States Period.Zhao, Qu and Jing are the three major surnames of the royal family of the State of Chu. The Qu family has been at the top level of the State of Chu from the early Spring and Autumn Period to the late Warring States Period. This family has a long history.Qu Yuan was once a senior official of Sanlu. It is said that he was in charge of the affairs of the three royal families.
Qu Yuan was the original family of the King of Chu, and was called "Gong Clan" or "Gong Shi" at that time. Of course, his relationship with the State of Chu was different.Qu's grandsonFlexion weight、Qu finished、Bend to、Qu JianHe once held important positions in the State of Chu.In Qu Yuan's generation, only Qu Yuan and the generals who were later captured by the State of Qin were among the few Qu family officersQu 匄。According to Qu Yuan《Nine Chapters, Cherish Recitation》The poem "suddenly forgot the humble poverty of the body" shows that the noble family had declined at that time.[15][21]
Eight Characters of Birthday
According to many modern people's research, Qu Yuan's date of birth was between the 27th year (342 BC) and the 30th year (339 BC) of King Xianwang of Zhou Dynasty.According to Jia Zi, that year should be the year of Wuyin.Coincidentally, Qu Yuan was born not only in the Yin year, but also on the Yin month and Yin day.According to the old saying of the Chinese calendar, "Life is in Yin", so Xia Zheng took the month of Jianyin (the first month) as the beginning of the year.Since Qu Yuan was born in the Yin year, in the Yin month, in the Yin day, which really coincides with the birth date of "people", Qu Yuan said in his work Lisao: "I took my virginity in Meng Zou, but I took my virginity in Geng Yin Wu." "I took my virginity in Meng Zou" means Taisui stars meet Yin, which means that this year is Yin year;Meng is the beginning, Zou is the first month, and the lunar calendar takes Jianyin as the beginning of the year, indicating that the first month of the year is the Yin month;"Only Geng Yin Wu and later" means that the day when Qu Yuan was born was Yin Day.Qu Yuan was born on the Yinyueyin day of Yinnian, according toZou Hanxun、republican revolutionaryAccording to the Yin calendar and the Xia calendar, it was set as the 21st day of the first month in the 26th year of Emperor Xianwang of Zhou (343 BC).The court of Chen in the Qing Dynasty calculated the 22nd day of the first month of the same year according to the Zhou calendar.Academics generally define it as the 29th year of Zhou Xianwang (340 BC).[15]
Qu Yuan Named
Qu Yuan felt that his birthday was a little different, so he said in Li Sao: "When the emperor first visited Coyett, Zhao Xiyu became famous. His name is Zhengzheng, and his word is Lingjun." This means that my father, seeing my birthday is extraordinary, gave me a good name, "Ping" and "Yuan".Wang Yizai of the Eastern Han Dynasty《Chapters and Sentences of Songs of Chu》When explaining Qu Yuan's name in the Chinese, he said, "True and even; then, Dharma", "Spirit, God; even and tune. There is nothing like heaven to say that true and even can be practiced, and there is nothing like God on the ground to raise things." Therefore, the name "Peace can imitate heaven", and the word "Original can imitate earth".Together with his birth date, literally, "peace" means justice, and justice is the symbol of heaven;"Yuan" is a wide and flat terrain, which is the symbol of the earth. Qu Yuan's birth date and name are exactly in line with the "heaven, earth, and people are three unified systems" of "heaven, earth, and people open in the son, earth, and earth open in the ugly, and life in the Yin".This was considered a good omen at that time.Sima Qian once said in Records of the Historian · Biographies of Qu Yuan: "Qu Yuan, whose name is flat, has the same surname in Chu." The royal family of Chu State is the Xiong surname of Mi. The Mi surname is matrilineal, and the Xiong surname is paternal.Qu Yuan was the descendant of the royal family, and Xionghuai, King of Huai of Chu, was his own family.During the Spring and Autumn Period, King Wu of Chu granted his son "Xia" to be the leader of Quyi. Because he had been an official in the court and had done well, he let him enjoy the property of Quyi, so people called him "Quxia".Thus, the King of Chu took the surname of Mi Xiong, and the Qu family became a branch of the Xiong family.
In the Pre Qin period, men called their surname Qu Yuan instead of Mi Yuan.Later, when the surname was unified, this problem no longer existed.[15][49]
Historical evaluation
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Positive comments
ancient
Sima Qian《Redords of the Grand History of China·Biography of Qu Yuan and Jia Sheng》"Although Qu Yuan was exiled and cared for the State of Chu, he was mindful of the king and did not forget his desire to turn against him. He was one of those who understood and changed the customs. He wanted to keep the king and prosper the country, but he wanted to do it repeatedly. In one article, he had three ambitions."
Bust of Qu Yuan[22]
Ban Gu"Li Sao Preface": "Although not a wise person, it can be said that he is a wonderful person."
Wang Yi's Preface to the Chapters and Sentences of the Songs of Chu: "The quality of loyalty, the purity of body, the straightness as a stone stone, and the appearance as a tattoo; when entering, he does not hide his plans, and when retreating, he ignores his fate. This is a sincere and peerless journey, and a brilliant person."
Liu Xie《Literary Mind and Carving Dragon, Differentiating Sao》"Without Qu Yuan, we would not see Li Sao. It is amazing and ambitious. The mountains and rivers are boundless, reasonable and practical. It is golden and elegant, brilliant and meticulous."
Hong Xingzu《Supplementary Notes to Songs of Chu》"Qu Yuan has the same surname as Chu. The same surname has no meaning." "The same surname has both kindness and righteousness, but can Qu Yuan not die?" "There is no one in Chu. If Qu Yuan goes to the country, Chu will die." "Although Qu Yuan was exiled, he lingered and did not go to Chu. It means that he cannot strive for strong remonstrance in life, and he still hopes for his feelings in death." "Although he dies, he will not die."
Li Bai《Chant on the River》"Qu Ping's Ci poems hung the sun and the moon, and the king of Chu's terraces and pavilions stood on empty hills."
Su Shi: "Qu Zi is the only one who can't cope with the unexpected situation because of my admiration."
Zhu Xi《Chuci Anthology》: "I was entrusted to go up and down for this trip, and my death came back to Chu Yan; I was also benevolent and righteous."[23]
Modern times
Liang QichaoQu Yuan is "the ancestor of Chinese litterateurs".
Lu Xun's "Outline of the History of Han Literature": "Compared with" Poetry ", its words are very long, its thoughts are very illusory, its articles are very beautiful, and its purpose is very clear. In terms of heart, it does not follow the rules... Its influence on subsequent articles is even more than 300."
Guo Moruo: Qu Yuan is a "great patriotic poet", a star shining in the "era of stars", "especially a first-class star with extraordinary splendor".
Mao Zedong"Qu Yuan's name is even more sacred to us. He is not only a talented singer in ancient times, but also a great patriot, selfless, fearless, brave and noble. His image remains in the minds of every Chinese. Whether at home or abroad, Qu Yuan is an immortal image. We are witnesses of his eternal life."
Wen YiduoQu Yuan is "a man who has sufficient conditions to be called a people's poet in Chinese history".
a noted philosopher《New Compilation of the History of Chinese Philosophy》"After Wu Qi, Qu Yuan was the politician who advocated political reform in the State of Chu. He was a politician who promoted the rule of law in the State of Chu, and was a disseminator of Huang Lao's theory. He made great achievements in literature, so his political ideas and philosophical thoughts were covered by his literary achievements. In fact, his literary works were all based on his political ideas and philosophical thoughts.The reason why his literary works are great is that they have such content. "
Hu QiaomuEditor in Chief《Encyclopedia of China ·Chinese Literature: Qu Yuan is "the founder of Chinese romantic literature".
Zhang Zhengming《History of Chu Culture》"The development of Laozi School has two trends: one is to develop into Zhuangzi philosophy, the other is to develop into Jixia Jingqi theory. The representative of Jixia Jingqi theory in the south is Quzi philosophy."
In 1953, Qu Yuan was recognized by the World Peace Council as one of the four celebrities commemorated by the world at that time. In the editorial Qu Yuan and Us, No. 11 of the collection of Literary and Art Newspapers, "Qu Yuan is a great poet in the world, and one of the people who reached the highest peak in the history of world literature."
Federline, academician of the former Soviet Academy of Sciences, "On the uniqueness and humanity of Qu Yuan's poems": "Qu Yuan's poems have inherent national characteristics, but also have universal world significance. Qu Yuan's thoughts are the wealth of all mankind."
Qu Yuan's Poems and Odes go down through the ages: "The immortal name of Qu Yuan, an ancient Chinese poet, ranks in the forefront of the best writers of Chinese poetry and the world's language arts. Qu Yuan's works belong to this cultural phenomenon with world historical significance. The greater its greatness and social significance, the more it comes, the more fully and clearly it will appear."
"Qu Yuan and the Songs of Chu" by Sergey Beryakov, director of the Teaching and Research Section of Chinese Language Studies of the Oriental Department of Leningrad University in the former Soviet Union: "Qu Yuan, the most important writer of the Songs of Chu, is also famous among the world's literary giants."
The Study of Qu Yuan by James Haitaowei, a professor of Harvard University, a member of the American Academy of Science and Arts, and a member of the Asian Research Association: "It is really rare for a great poet to pursue innovation in such a way."[16][24-30]
Negative comments
Yang Xiong: "Go over and float." "Walk through the clouds."
Ban Gu: "To win glory with the sun and the moon, it seems that the theory is too true." "To show talent and promote oneself, blame Huai Wang, blame the evil pepper orchid, worry about the god, and think hard, it is better than the person, resentment is not allowed, and sink into the river and die." "It is not a wise tool."
Yan Zhitui"Since ancient times, scholars have often been trapped in frivolity. Qu Yuan has shown his talent and displayed himself as a tyrant."[23-24]
interpersonal relationship
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parent
According to Chu Ci Li Sao, Qu Yuan's father isBoyong。In his poem Li Sao, Qu Yuan said, "My emperor was called Bo Yong."Huang ShouqiMy dead father is Bo Yong.Most scholars believe that Boyong is the name of Qu Yuan's father.Qu Yuan's mother is difficult to verify.[33-34]
spouse
According to Qu's Genealogy, Qu Yuan's wife is Mrs. Deng.According to the Xiangyang Customs Record of the Jin Dynasty, "Qu Yuan threw food into the Miluo River on the fifth day of May, and his wife always threw food into the water to offer sacrifices to him." This means that after Qu Yuan threw food into the Miluo River, his wife threw food to offer sacrifices to Qu Yuan every year on the fifth day of May.According to the Collection of Ancient and Modern Atlas of the Qing Dynasty, there is a Phoenix Temple 60 miles southwest of Yiyang County, Hunan Province, dedicated to the sacrifice of Qu Yuan's wife and son. The same is recorded in the Annals of Yiyang County of the Qing Dynasty.There is a portrait of Qu Yuan's wife in the Qu Clan Genealogy of the 11th year of Tongzhi in the Qing Dynasty in Shanyang County, Shaanxi Province, which is noted as "Lingjun was accompanied by the portrait of Lady Deng in AD".[35]
children
According to the genealogy of Qu in Qianlong, Shaoyang, Hunan, Luxian County, Sichuan and Shuangliu in the Qing DynastyHe GuangyueIn the History of the Origin of Chinese Surnames, Qu Yuan had four sons, called Cheng Kai, Cheng Yuan, Cheng Tian and Cheng Zhen.In addition, according to the legend of the Miluo area in Hunan, Qu Yuan had a woman namedFemale。[35]
Related disputes
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Explanation of appointment
according toSima QianHistorical Records·Biography of Qu Yuan and Jia Sheng》According to records, Qu Yuan once served as the "Left Disciple of King Huai of Chu", "discussed state affairs with the king and issued orders" internally, and "met guests and dealt with princes" externally.About Qu YuanKing Huai of ChuThe position of left apprentice has been explained by scholars of ancient and modern times. Now we choose the most important one:
Qu Yuan[52]
IZhang ShoujieSaid: The left hand is an official who collects and collects left and right relics.Tang · Zhang Shoujie《Historical record justice·According to Qu Yuan's Biography, "Zu Tu covered the remains of today and around." But according to modern scholarsChu Binjie、Zhao KuifuThrough textual research, they believe that the posthumous remains of later generations are actually officials who can write and say things without real power. The official rank of posthumous remains of the Tang Dynasty is only "from the eight grades", which is not commensurate with Qu Yuan's political activities described in the Records of the Historian.Lu KanruThe Commentary on Qu Yuan said: "Zuo Tu is an official who collects and collects the left and right relics, second only to Ling Yin."
IILin GengSaid: The left disciple isTaifuSuch officials.In the article "Four Notes on Zuotu" attached to Lin Geng's "Biography of Qu Yuan, a National Poet", he quoted the record in the "Historical Records" that Chunshen was a trusted follower of Chu, and Ren Zuotu promoted his son Yin again, and said: "Zuotu therefore said that he was a trusted follower of the court, because he was a trusted follower, he waited on the crown prince, and his situation was as big as Jia Yi's" Fu Wang of Changsha ", so Qin also called Huang Xie" Fu of the crown prince "."
IIIYou GuoenSaid: Zuo Tu is Lingyin's deputy.In Qu Yuan, You Guoen said that·Chushijia》"King Kao Lie named Zuo Tu as his Lingyin, Wu as his title, and Chunshen Jun as his title." Therefore, it seems that the position of Zuo Tu is second only to that of the highest ranking Lingyin, and may be his deputy.
IVZhao KuifuSaid: The left is a pedestrian.In Qu Yuan and His Time, Kui Fu Zhao wrote an article titled "Zuo Tu, Zheng Yin, Pedestrian, Ci Fu".In this article, he made textual research from the unearthed cultural relics and related materials, and believed that the words "Tu" and "Yin" were double tone loan.In addition, Li Sao, "Ji Yuan Xiang South Expedition", Nine Songs, "Flying Dragons Driving to the North Expedition", and Erya Shizhe, "Expedition, Travel" are cited. "The meaning of" Yin Expedition "is the same as the so-called" pedestrian "in the Central Plains countries, which refers to officials in charge of diplomacy.
VTang BingzhengSaid: Zuo Tu is Zuo Deng Tu.Tang Bing believes in the article "A New Exploration of Qu Fu, Zuo Tu and Deng Tu" that,Tomb of Marquis Yi of ZengThe official positions recorded on the unearthed bamboo slips include "Zuo Dengtu" and "You Dengtu", which are interchangeable with the word "Sheng" in ancient books. The ancient pronunciation of the word "Sheng" is exactly the same as that of the word "Deng", and they are interchangeable with each other. Therefore, "Zuo Dengtu" is the provincial title of "Zuo Dengtu", which belongs to the level of a doctor in the court of the State of Chu.At the same time, Tang Bingzheng also explained the role of the "Left Hand". He believed that although the "Left Hand" was also in charge of internal affairs and diplomacy, from the Biographies of Qu Yuan, especially《Biography of Chun Shen Jun》According to their records, their main activities are in the diplomatic field.Qu Yuan's Several Missions to Qi and His Relations withZhang YiThe struggle and other aspects can be confirmed.
VINie ShiqiaoSaid: The left hand is the official next to the prime minister.Nie Shiqiao said in Qu Yuan's Commentary: "The Lingyin is the prime minister, so we can see that the Zuotu is the officer next to the prime minister."Zhan AntaiIn his book Qu Yuan, he thought: "We are based on the laterChun ShenjunHuang XieTaking Zuotu as the Lingyin, we can see that Zuotu was a senior official second only to the Lingyin (Prime Minister) at that time. "He said: "If the left apprentice is upgraded, he can become the Lingyin."
VIIYao XiaoouSaid: The left disciple isEunuchSuch officials.Yao Xiaoou, in his article "The First Way" of Lisao and Re understanding of Qu Yuan's Early Experience ", verified that the" way "of" the first way to come to our Taoist "in Lisao is" lu ", which is the ride of the king of Chu, and is consistent with the" failure of fearing the emperor "below.Furthermore, the author examines the role of "Zuotu" and believes that "Zuotu" is an official position equivalent to "Taifu" in later generations.Yao Xiaoou said that the "servant", according to the "Zhou Li · servant", "the servant is in charge of the king's position, going in and out of the king's life, and taking charge of the princes' rebellion." To this end, Yao Xiaoou said:“《Zhou Rites》The position of 'servant' in the middle is the lower doctor. His title is not high, but his position is very important. "He also believes that "the appointment of the left apprentice is equivalent to the 'servant' in Zhou Li".
VIIIWang YijunSaid: Zuo Tu is Zuo Situ, King Huai of Chu.Wang Yijun's "Examination of Qu Yuan's Left Disciple, namely Zuo Situ"（《Modern Chinese》No. 8, 2010) pointed out that Qu Yuan in Sima Qian's Historical Records was written by Zuo Tuzhi Lue, the Zuo Tu of King Huai of Chu.According to the relevant records in the Biographies of Qu Ping, Qu Yuan's position was to draft a constitutional order to receive guests and deal with the vassals in a similar way to the duties of big and small disciples as stipulated in the Official Book of the Zhou Dynasty.The Chu people preferred the right, so the right Situ was the leader, and the left Situ was the deputy. So the Chu king replaced the names of the big and small Situ in the Official Book of Zhou Dynasty with the right Situ.[11-12]
Number of children
Statue of Qu Yuan from Quyuan Primary School in Xixia, Henan
There are six main statements about how many children Qu Yuan has.
1、 The "four sons" theory: The Qu family genealogy compiled in the Qianlong period of the Qing Dynasty in Shaoyang, Hunan Province, said that Qu Yuan had four sons, the eldest, the second, the third, and the fourth.He Guangyue, a famous historian of Hunan Academy of Social Sciences, published the History of the Origin of Chinese Surnames in 2003, as well as the Qu family tree of Luxian County and Shuangliu County in Sichuan Province in the Qing Dynasty.
2、 "Three sons" said that Qu Yuan had three sons in Yaoxian County, Shaanxi Province and Dongzhi County, Anhui Province.According to Yaozhou Annals, after Qu Yuan died, all his three sons entered the State of Qin. One of them changed his surname to Sun in Yaozhou, and said that he was a medical expert in the Sui and Tang dynastiesSun SimiaoIs its descendant;A household in Pucheng, still surnamed Qu;The other one was in Hancheng and changed his surname to Fang.But no specific name was recorded.The Qu clan genealogy kept in Huangjing Village, Dongzhi County, Anhui Province in the 41st year of the reign of Emperor Qianlong recorded that Qu Yuan had three sons, the eldest son was called Meng Shiwen Hua Gong, the second son was called Zhong Yu Wu An Gong, and the third son was called Ji Min, Xiao Si Gong.
3、 "The second son" said: The Chronicle of Qu's Family in Linhai, collected by the National Library of Beijing, Jiangsu University and Changshu Library, recorded that Qu Yuan had two sons, one was Qu Shou, the other was Qu Jiu.
4、 "One son and one daughter" said: The Qing Dynasty's Changsha Chronicles said that Qu Yuan had a woman named Xiuying, also known as Weiying, whose tomb was in the Garden Cave in Yiyang, Hunan.The same is recorded in the Records of Taojiang County in the Qing Dynasty.Qizhou Annals of the Ming Dynasty said that Qu Yuan had a son, commonly known as "Black God". Yiyang Annals of the Tongzhi period also said that "people call him Phoenix God".
5、 "One son" said: The Xiong's Genealogy, which was kept in Shenjiazhuang of Macheng City for the seventh year of the Republic of China, recorded that Qu Yuan had a son named "Yue", and said that Qu Yuan was "wronged", that is, he died "wronged", so his son returned to the Xiong surname, because Qu Yuan's distant ancestor was named Xiong Yi.
6、 "One woman" said: According to the folk legend in the Miluo area of Hunan Province, there was a woman named Nu Dang in Qu Yuan. Liu Shilin, the former curator of the Miluo Qu Yuan Memorial Museum and an expert on Qu studies, wrote a book called Qu Zi Temple by the Miluo River. There was special research on this, and she believed that Nu Dang was Qu Yuan's daughter.[35]
Commemoration for future generations
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Eulogy article
Song Yu's Mourning Speech
Jingzhou Qu Yuan Statue
After Qu Yuan's death, many people in the society did not recognize him at that time, just like Sima Qian said that "he should not live in the world".onlySong YuHe was the first person to write a eulogy for Qu Yuan.His words said: "The heart of a gentleman is that he has never been ill. Unfortunately, his use is not respected by the public. When things come, he should respond. When things come, he should help himself. When things come, he should help himself. When things come, he does not work hard. This is because there is no return for benefits and no collection of complaints." Song Yu expressed his understanding and regret for Qu Yuan in his eulogy.Song Yu learned from Qu Yuan in ci fu and developed Chuci on the basis of Qu Yuan, so at that time, people called Song Yu the most outstanding after Qu YuanA lyricist。
Ode of Hanging Qu Yuan
Written by Jia Yi, a political commentator and writer in the early Western Han Dynasty《Ode of Hanging Qu Yuan》It is a famous poem in Sao style in memory of Qu Yuan.In the fourth year of Emperor Wen of the Han Dynasty (176 BC), Jia Yi was demoted to the title of Taifu of the King of Changsha. When passing through the Xiangshui River on his way to demotion, he felt deeply about Qu Yuan and wrote the poem "Suspending Qu Yuan Fu"."Records of the Historian, Biographies of Qu Yuan and Jia Sheng" says: "Jia Sheng is the King Tai Fu of Changsha. Jia Sheng has left his trip and heard that Changsha is too wet to live long, and he has been exiled. He is not satisfied with himself. He is just going to the Xiangshui River to pay tribute to Qu Yuan." Jia Yi deeply remembered Qu Yuan's brilliant personality, strong ideals and tragic life in his ode.[11][50]
Cultural relics and buildings
Qu Yuan temple
Quyuan Temple in Zigui
Qu Yuan templeIt was first built in the 15th year of the Yuan Dynasty (820)Three Gorges ProjectWhen compared with ChongqingZhang-Fei-Tempel、White Crane Ridge、Shibao StrongholdIt has become the four single buildings for the relocation and reconstruction of cultural relics in the Three Gorges Reservoir Area.The rebuilt new Quyuan Temple covers an area of more than 20000 square meters, with an investment of more than 50 million yuan. It is the largest ground cultural relics reconstruction project in the Three Gorges reservoir area in Hubei.The new Quyuan Temple adopts stone wood structure, inheriting the regional characteristics and traditional crafts of the old Quyuan Temple.
There are 12 exhibition halls in Qu Yuan Temple, including the front hall, the north and south exhibition rooms (including Qu Yuan's works and the stele gallery where poets of past dynasties praised Qu Yuan's works), and the main hall (sacrificial hall).Quyuan Temple in Zigui records the touching deeds of generations of Quxiang people in remembering their ancestors, and also preserves the historical process of the vicissitudes of Quyuan Temple and its ancient charm.
Qu Yuan's Tomb
Qu Yuan's Tomb
There are two tombs of Qu Yuan.One is located in Fenghuang Mountain, Zigui County, Yichang City, Hubei ProvinceHometown of QuyuanIn the scenic spot.Qu Yuan's tomb was rebuilt in the seventh year of Daoguang's reign in the Qing Dynasty (1827), and was built in 1976Gezhouba Water Control ProjectAt that time, they moved to Xiangjiaping, the old county seat of Zigui.In 2006, due to the construction of the Three Gorges Project, the Cultural Relics Department of Hubei Province rebuilt on the Phoenix Mountain to restore its historical appearance.
The other is located at the top of Miluo Mountain, 5 kilometers east of Yusi Mountain, north of Miluo City, Hunan Province.There are 12 tall tombs within 2km, in front of which stands the stele of "Ancient Chu Sanlu Official Tomb" or "Chu Sanlu Official Tomb", which is said to be Qu Yuan's "Twelve Suspicious Tombs".[36-37]
Qu Yuangang
Quyuangang, Xixia, Nanyang (the place where King Kouma Jianwang took place)
Qu Yuangang is located inHenan ProvinceNanyang CityXixia CountyReturn to town。It is said that Qu Yuan was exiled in the north of Han Dynasty. He heard that King Huai of Chu wanted to go to Wuguan (now the east of Shangluo, Shaanxi) to make an alliance with King Qin, so he stopped him here“Kouma Jianwang”Qin is like a tiger and a wolf. He must not go.When King Huai refused to accept, Qu Yuan beat his chest and stamped his feet on the post, and raised his head to the sky and sighed, "Tsuen is afraid of the defeat of the emperor's public opinion." Later, King Huai was captured and died in the State of Qin.In memory of this event, later generations called this post "Qu Yuan Post".There was an original Quzi Temple on the hillock, with Qu Yuan's head curled and face facing up.At present, there is only one bluestone monument with three characters "Qu Yuangang".Qu Yuangang is the only ancient place name named after Qu Yuan in the history of China, and has become a card of Qu Yuan culture in Xixia.
Poets of the Ming DynastyLi 蓘The poem "Qu Yuangang": "Where is spiritual cultivation? You should ask about the difficulty of historic sites. Try to think to Gao Gang that there will be no Qu Yuan."
The Annals of Nanyang Prefecture by Jiajing in the Ming Dynasty: "In Neixiang County (today's Xixia County historically belonged to Neixiang County), Qu Yuangang, a Sanlu doctor, detained his horse to admonish the Huai King".
The first volume of the Annals of Neixiang County in the 32nd year of Emperor Kangxi's reign (1693) of the Qing Dynasty records in detail: "Qu Yuangang was 60 miles north of the county. In the past, King Huai of Chu launched a military expedition against Qin, which was attacked by Qin soldiers. After the defeat, he returned to Chu and remembered Qu Yuanji's call for it. Later generations were famous for it. According to the records of history, Chu's division was destroyed in Danxi."[38]
Quyuan Temple
Quyuan Temple in Xixia, Henan is the earliest Quyuan Temple in China.The Book of the Later Han Dynasty - The Biography of Yandu: Yandu "died at home when he was imprisoned by the party affairs, and his hometown was shaped like the temple of Quyuan".The record of Quyuan Temple in Nanyang here is the earliest record of Quyuan memorial buildings known in official history, which indicates that Quyuan Temple was established in Nanyang at the latest in the Eastern Han Dynasty.
Quyuan Temple in Nanyang Xixia
Quyuan Temple is located on Quyuan Hill. There are three brick and wood tile houses of the late Qing Dynasty architectural style, each with three rooms. It is a monument inscribed by Gao Cunhai, a local magistrate during the period of Wuyin in the Qing Dynasty (1878), on the back wall of the main room in the west of Quyuan, where scholars of all dynasties offered sacrifices and condolence. In the middle of the monument, the inscription: "Quzi Goddess, a doctor of Sanlu in Chu" is inscribed on the left and right sides,The first couplet is "Qing Festival represents Sanlu's poem about Zhize singing vanilla and remaining poets";The second line is "The loyal soul of the Zhao generation is disappointed that today's Jutan is still a Chu official's meal when offering sacrifices to Luo Ying";The horizontal scroll reads "Qing Zhong I".The stone tablet of Quyuan Temple rebuilt in the Republic of China is inlaid on the wall of the west mountain. The inscription records: "This Qufuzi Temple is also built in the east of Guandi Temple. According to the Qufuzi Temple, it is too small to accommodate the knee in the fighting room. Villagers rebuilt it in this place, eager for its legality in scale. The pillars strive to be grand and smooth, and the common people can comfort the great loyalty of the husband and son in heaven. The worshipers of Shenqu can also move forward and retreat without regret.The 27th year of the Republic of China (1938) was an auspicious April day. "The walls of Quyuan Temple are painted with a large number of murals in the style of Chu. The main cultural relics of Quyuan Temple still exist: more than 30 cultural relics, such as the Ming Dynasty's "rhinoceros watching the moon" column top stone, the "Eight Immortals crossing the sea" washing tools, the Qing Dynasty's "two dragons playing with pearls" stele, merit monument and so on.
China Qu Yuan SocietyAn expert of, once visited Quyuan Temple, and found that the murals in Quyuan Temple were similar to those in Mawangdui in Hunan, and found square bricks of the Tang Dynasty on the walls of Quyuan Temple.Therefore, Quyuan Temple was built in the Tang Dynasty.[39]
Dragon Boat Festival
It is said that Qu Yuan committed suicide by throwing himself into the river on the fifth day of the fifth lunar month, that isThe Dragon Boat Festival。Dragon Boat Festival was originally a festival for Chinese people to fight diseases and prevent epidemics.Before the Spring and Autumn Period in Wuyue area, it was customary to hold tribal totem sacrifice in the form of dragon boat race on the fifth day of the fifth lunar month.Later, because Qu Yuan died on that day, it became a traditional festival for the Chinese people to commemorate Qu Yuan.
The documents that tied Qu Yuan and the Dragon Boat Festival together began in the Southern Dynasty.The Dragon Boat Festival originated in Quyuan, and is the earliest legend spread in the Jingchu area.Southern Dynasty LiangZong XunA collection of notes written to record the stories of seasonal scenery in ancient Chu《Jing Chu's Chronicle》According to the record, "On the fifth day of May, when Qu Yuan threw himself into Miluo, he injured his death place, so he ordered boats to save him."Wu Jun《Continuous Homology and Harmony》According to the record, "Qu Yuan died on the fifth day of May when he threw himself into Miluo. The Chu people mourned for his death. Every day, they often used bamboo tubes to store rice and throw water to sacrifice it... The people of the world made rice dumplings on the fifth day, and brought five colored silk and neem leaves, which are the legacy of Miluo." The custom of the Dragon Boat Festival race is also one of the ways for people in Jingchu region to commemorate Qu Yuan.According to the Book of Sui, Geography 2, "Most people in Jingzhou worship ghosts, especially those who worship them. In the past, Qu Yuan made" Nine Songs ", which was also covered. Qu Yuan went to Miluo to watch the sun in May, and the natives did not see him when they came to Dongting. The lake was big and the boat was small, but there was no way to help him. The song said, 'How can I cross the lake,The custom of commemorating Qu Yuan on the Dragon Boat Festival is not limited to the Jingchu area, but has become a national holiday custom, which has been handed down to this day.[40]
The Chinese planetary exploration mission was named "Tianwen series", and the first Mars exploration mission was named“Tianwen No.1”, subsequent planetary missions are numbered in sequence.The name originates from Qu Yuan's long poem "Heaven Quest", which expresses the tenacity and perseverance of the Chinese nation in the pursuit of truth.[32][44]
Historical data index
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Western Han Dynasty, Sima Qian, Historical Records, Biographies of Qu Yuan and Jia Sheng
Liu An in the Western Han Dynasty, The Biography of Lisao.[11-12][41]
