Qu Yuan experienced three periods in his life: Chu Weiwang, Chu Huaiwang and King Xiang of Chu, mainly in the period of Chu Huaiwang. This period is the eve of China's imminent reunification. "Qin Huang is horizontal, Chu Wang is vertical." Qu was born in a famous family, good at dealing with chaos and rhetoric, and was highly valued in his early years. He was a doctor of Zuotu. In order to realize the great cause of Chu's reunification, Qu Yuan actively assisted in the reform to strengthen the country, and insisted on uniting Qi with foreign countries to resist Qin, which once made Chu rich and strong. However, due to the sharp contradiction between Qu Yuan and the decadent aristocratic group of Chu State in internal affairs and diplomacy, and the jealousy of Shangguan doctor and others, Qu Yuan was later framed by a clique and alienated by Chu Huaiwang.
In the 15th year of Wang Huai (the first 304 years), Zhang Yi bribed Shanxi merchants, Zilan, Zheng Xiu and others from Qin to Chu, and at the same time lured Wang Huai with "offering merchants in a land of 600 miles", which led to the breaking of diplomatic relations between Qi and Chu. After being cheated, Chu Huaiwang became angry from embarrassment. He sent troops to Qin twice, but both were defeated. So Qu Yuan was ordered to send envoys to Qi State to rebuild the good relations between Qi and Chu. Once again, Zhang Yi failed to disintegrate the Qi-Chu alliance from Qin to Chu. In twenty-four years, Qin Chu formed an alliance with Huang Ci, and Chu was completely embraced by the State of Qin. Qu Yuan was also expelled from the capital and moved to the Northern Han Dynasty.
Thirty years after Wang Huai, Qu Yuan returned to Du Ying. In the same year, Qin made an appointment with the military attache and was detained by Qin. Finally, after King Qin and King Chu Xiang acceded to the throne, they continued to implement the policy of surrender. Qu Yuan was once again expelled from the capital of Ying and exiled to the south of the Yangtze River, and was displaced between Yuan and Xiang. In the twenty-first year of King Xiang of Chu (278 BC), Qin generals attacked Ying, and Qu Yuan threw himself into Guluo River in anger and died for his political ideal.
Qu Yuan, a native of Chu at the end of the Warring States Period, was an outstanding politician and patriotic poet. The name is flat and the word is original. Chu Wuwang Xiong Tong's son Qu Xian's descendants. Danyang (now Zigui, Hubei) people.
Qu Yuan experienced three periods in his life: Chu Weiwang, Chu Huaiwang and King Xiang of Qing Dynasty, and his main activities were in the period of Chu Huaiwang. This period is the eve of China's imminent reunification. "Qin Huang is horizontal, Chu Wang is vertical." Qu was born in a famous family, good at dealing with chaos and rhetoric, and was highly valued in his early years. He was a doctor of Zuotu. In order to realize the great cause of Chu's reunification, Qu Yuan actively assisted in the reform to strengthen the country, and insisted on uniting Qi with foreign countries to resist Qin, which once made Chu rich and strong. However, due to the sharp contradiction between Qu Yuan and the decadent aristocratic group of Chu State in internal affairs and diplomacy, and the jealousy of Shangguan doctor and others, Qu Yuan was later framed by a clique and alienated by Chu Huaiwang.
Qu Yuan's profile
Chu people were outstanding politicians and patriotic poets at the end of the Warring States period. The name is flat and the word is original. Chu Wuwang Xiong Tong's son Qu Xian's descendants. Danyang (now Zigui, Hubei) people.
Qu Yuan experienced three periods in his life: Chu Weiwang, Chu Huaiwang and King Xiang of Qing Dynasty, and his main activities were in the period of Chu Huaiwang. This period is the eve of China's imminent reunification. "Qin Huang is horizontal, Chu Wang is vertical." Qu was born in a famous family, good at dealing with chaos and rhetoric, and was highly valued in his early years. He was a doctor of Zuotu. In order to realize the great cause of Chu's reunification, Qu Yuan actively assisted in the reform to strengthen the country, and insisted on uniting Qi with foreign countries to resist Qin, which once made Chu rich and strong. However, due to the sharp contradiction between Qu Yuan and the decadent aristocratic group of Chu State in internal affairs and diplomacy, and the jealousy of Shangguan doctor and others, Qu Yuan was later framed by a clique and alienated by Chu Huaiwang.
In the fifteenth year of Wang Huai (the first 304 years), from Qin to Chu, Zhang Yi bribed Shanxi merchants, Zilan, Zheng Xiu and others as spies with huge sums of money, and at the same time deceived Wang Huai with "offering merchants for 600 miles", which led to the breaking of diplomatic relations between Qi and Chu. After being deceived, he became angry from embarrassment and sent troops to Qin twice, both of which were defeated. Therefore, Qu Yuan was ordered to send an envoy to Qi State to rebuild the friendship between Qi and Chu. Once again, Zhang Yi failed to disintegrate the Qi-Chu alliance from Qin to Chu. In twenty-four years, Qin Chu formed an alliance with Huang Ci, and Chu was completely embraced by the State of Qin. Qu Yuan was also expelled from the capital and moved to the Northern Han Dynasty.
Thirty years after Wang Huai, Qu Yuan returned to Du Ying. In the same year, Qin made an appointment with the military attache, was detained by Qin, and finally died in Qin. After Wang Xiang ascended the throne, he continued to implement the policy of surrender. Qu Yuan was once again expelled from Ying Capital and exiled to the south of the Yangtze River, and was displaced between Yuan and Xiang. In the twenty-first year of King Xiang of Qing Dynasty (278 BC), General Qin attacked Yingdu in vain, and Qu Yuan threw himself into the Miluo River in anger and died for his political ideal.
work
Qu Yuan's works include Li Sao, Tian Wen, Nine Songs (1 1), Nine Chapters (9) and Evocation, with a total of 23 articles. In addition, whether Buju and Fisherman were written by Qu Yuan is still controversial in academic circles. Among them, Li Sao is Qu Yuan's masterpiece and the longest romantic political lyric poem in the history of ancient China literature. Tian Wen is a rare and peculiar poem in ancient and modern times. It asked 172 questions to heaven continuously, involving astronomy, geography, literature, philosophy and many other fields, which showed the poet's bold suspicion of traditional ideas and scientific spirit of pursuing truth. "Nine Songs" is a set of music songs based on folk songs to worship the gods. There are a lot of gods in the poem, most of which are love songs.
Qu Yuan's works record his persistence in the ideal of "beautiful politics" and his struggle against the decadent aristocratic groups in Chu. His ideal of "beautiful politics" is reflected in his works, that is, "cultivating talents and empowering them, but doing things without being equal" (Li Sao). The so-called "promoting talents and empowering" is to select truly talented people to govern the country, oppose the secular world, and limit the monopoly of the old aristocracy on power. He also took the historical stories of Fu Shuo, the slave, Lv Wang, the butcher and Ning Qi, the vendor, as examples to illustrate the rationality of selecting talents regardless of their status. The so-called "following the rope without being rude" means practicing the law, that is, the law is not expensive and limiting the privileges of the old nobles. Qu Yuan's ideal of "beautiful politics" reflects his sharp opposition to the decadent aristocratic groups in Chu, and expresses his progressive demand of getting rid of bad politics. Its ultimate goal is to save the motherland from peril and make Chu embark on the road of prosperity. Related to this, Qu Yuan's works also profoundly exposed the darkness of Chu politics, the decay of Chu aristocratic groups and the fatuity of Chu kings, showing his adherence to the ideal of "beautiful politics" and to moral integrity. "Although he died nine times, he still hasn't recovered.
Qu yuan's personal data
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Chu people were outstanding politicians and patriotic poets at the end of the Warring States period. The name is flat and the word is original. Chu Wuwang Xiong Tong's son Qu Xian's descendants. Danyang (now Zigui, Hubei) people.
Qu Yuan experienced three periods in his life: Chu Weiwang, Chu Huaiwang and King Xiang of Qing Dynasty, and his main activities were in the period of Chu Huaiwang. This period is the eve of China's imminent reunification. "Qin Huang is horizontal, Chu Wang is vertical." Qu was born in a famous family, good at dealing with chaos and rhetoric, and was highly valued in his early years. He was a doctor of Zuotu. In order to realize the great cause of Chu's reunification, Qu Yuan actively assisted in the reform to strengthen the country, and insisted on uniting Qi with foreign countries to resist Qin, which once made Chu rich and strong. However, due to the sharp contradiction between Qu Yuan and the decadent aristocratic group of Chu State in internal affairs and diplomacy, and the jealousy of Shangguan doctor and others, Qu Yuan was later framed by a clique and alienated by Chu Huaiwang.
In the fifteenth year of Wang Huai (the first 304 years), from Qin to Chu, Zhang Yi bribed Shanxi merchants, Zilan, Zheng Xiu and others as spies with huge sums of money, and at the same time deceived Wang Huai with "offering merchants for 600 miles", which led to the breaking of diplomatic relations between Qi and Chu. After being deceived, he became angry from embarrassment and sent troops to Qin twice, both of which were defeated. Therefore, Qu Yuan was ordered to send an envoy to Qi State to rebuild the friendship between Qi and Chu. Once again, Zhang Yi failed to disintegrate the Qi-Chu alliance from Qin to Chu. In twenty-four years, Qin Chu formed an alliance with Huang Ci, and Chu was completely embraced by the State of Qin. Qu Yuan was also expelled from the capital and moved to the Northern Han Dynasty.
Thirty years after Wang Huai, Qu Yuan returned to Du Ying. In the same year, Qin made an appointment with the military attache, was detained by Qin, and finally died in Qin. After Wang Xiang ascended the throne, he continued to implement the policy of surrender. Qu Yuan was once again expelled from Ying Capital and exiled to the south of the Yangtze River, and was displaced between Yuan and Xiang. In the twenty-first year of King Xiang of Qing Dynasty (278 BC), General Qin attacked Yingdu in vain, and Qu Yuan threw himself into the Miluo River in anger and died for his political ideal.
work
Qu Yuan's works include Li Sao, Tian Wen, Nine Songs (1 1), Nine Chapters (9) and Evocation, with a total of 23 articles. In addition, whether Buju and Fisherman were written by Qu Yuan is still controversial in academic circles. Among them, Li Sao is Qu Yuan's masterpiece and the longest romantic political lyric poem in the history of ancient China literature. Tian Wen is a rare and peculiar poem in ancient and modern times. It asked 172 questions to heaven continuously, involving astronomy, geography, literature, philosophy and many other fields, which showed the poet's bold suspicion of traditional ideas and scientific spirit of pursuing truth. "Nine Songs" is a set of music songs based on folk songs to worship the gods. There are a lot of gods in the poem, most of which are love songs.
Qu Yuan's works record his persistence in the ideal of "beautiful politics" and his struggle against the decadent aristocratic groups in Chu. His ideal of "beautiful politics" is reflected in his works, that is, "cultivating talents and empowering them, but doing things without being equal" (Li Sao). The so-called "promoting talents and empowering" is to select truly talented people to govern the country, oppose the secular world, and limit the monopoly of the old aristocracy on power. He also took the historical stories of Fu Shuo, the slave, Lv Wang, the butcher and Ning Qi, the vendor, as examples to illustrate the rationality of selecting talents regardless of their status. The so-called "following the rope without being rude" means practicing the law, that is, the law is not expensive and limiting the privileges of the old nobles. Qu Yuan's ideal of "beautiful politics" reflects his sharp opposition to the decadent aristocratic groups in Chu, and expresses his progressive demand of getting rid of bad politics. Its ultimate goal is to save the motherland from peril and make Chu embark on the road of prosperity. Related to this, Qu Yuan's works also profoundly exposed the darkness of Chu politics, the decay of Chu aristocratic groups and the fatuity of Chu kings, and showed his fighting spirit of adhering to the ideal of "beautiful politics", insisting on moral integrity and "not regretting his death"; At the same time, it shows his determination to care about the country and the people, love the country and the people, and devote himself to the motherland. Although Qu Yuan was exiled or even exiled, he always thought about the rise and fall of the motherland and the sufferings of the people, hoping that the king of Chu would repent and work hard to become the master of ZTE. He knew that being loyal to honesty and frankness would lead to disaster, but he always "endured but could not give up"; Knowing that he faced many dangers, he could have gone to other countries to find a way out in the era of "using Chu materials", but he refused to leave Chu. It shows his infinite loyalty to the motherland and his personality and will to win glory with the sun and the moon.
Qu Yuan is the first great patriotic poet in the history of China literature. He is an outstanding representative of romantic poets. As an outstanding politician and patriot, Qu Yuan's spirit of loving the motherland and the people, persisting in the truth, preferring to die rather than surrender, and his lofty personality of "winning glory with the sun and the moon" have inspired and nurtured countless Chinese sons and daughters for thousands of years, especially when the nation was in danger. As a great poet, the appearance of Qu Yuan not only marks that China's poetry has entered a new era from collective singing to individual originality, but also his new poetic style-Chu Ci, which broke through the expression form of The Book of Songs, greatly enriched the expressive force of poetry and opened up a new world for China's ancient poetry creation. Therefore, later generations called Chu Ci and The Book of Songs together as The Book of Songs. "Feng" and "Sao" are the sources of the two fine traditions of realism and romanticism in the history of China's poetry. At the same time, Chu Ci, represented by Qu Yuan, also influenced the formation of Han Fu.
In the history of China, Qu Yuan was the most admired and loved poet by the people. According to the records of "Continuation of Qi and Harmony" and "Geography of Sui Shu", Qu Yuan threw himself into the river on the fifth day of the fifth lunar month. The custom of making zongzi and racing dragon boats on May 5th in China originated from people's commemoration of Qu Yuan. 1953, Qu Yuan was also listed as one of the "four cultural celebrities" in the world, which was solemnly commemorated by the World Peace Council and people all over the world.
Chu ci:
Chu Ci is a new style poem created by Chu poets in the Warring States Period, which absorbs the essence of southern folk songs and integrates ancient myths and legends. Songs of the South broke the rigid format of The Book of Songs, which was a great liberation for the development of China's ancient poetry. "Songs of the South" adopts a sentence pattern of three to eight words, and its length and capacity can be expanded as needed. The vivid and diverse forms make Chu Ci more suitable for describing complex social life and expressing rich thoughts and feelings. The representative writer of Chu Ci is Qu Yuan.
The name of "Chuci" was first found in Historical Records Zhang Tang. It can be seen that this name already existed in the early Han Dynasty at the latest. Its original meaning refers to Chu Ci in general, and later becomes a proper name, which refers to the new poetic style represented by Qu Yuan's creation during the Warring States Period. This poetic style has a strong regional cultural color. As Huang, a poet in the Song Dynasty, said, "Everyone writes Chu language, Chu sound, Chu land and Chu objects" (On the East View). At the end of the Western Han Dynasty, Liu Xiang collected the works of Qu Yuan and Song Yu, as well as the works of Han people imitating this poetic style. The title is "Song of the South". This is another far-reaching poetry collection in ancient China after The Book of Songs. In addition, because Qu Yuan's Li Sao is a masterpiece of Chu Ci, Chu Ci is also called "Sao" or "Sao Style". People in the Han Dynasty also generally called Chu Ci "Fu". There has been a saying that Qu Yuan wrote Fu in Historical Records, and there are also names such as Qu Yuan Fu and Song Yu Fu in Hanshu Yiwenzhi.
The formation of Chuci is closely related to Chuci in terms of direct factors. As mentioned earlier, Chu is a place where music and dance are developed. Now, we can also see many names of Chu music, such as Shejiang, Cailing, Laoshang, Jiubian, Jiuge, Qiulu, Yangchun and Baixue. Existing songs, recorded earlier in Mencius, are said to have been sung by local children when Confucius traveled to Chu:
The water in the rough waves is crystal clear, you can hold my tassel; The water in the rough waves is so turbid that it can be used to drown my feet.
Liu Xiang's "Ren Yue Ge" in Shuo Yuan is said to have been translated by Chu people.
What a night tonight, roaming in the river. What day is today? Together with the prince. I'm ashamed. I don't deserve my humble opinion. Confused mood can not only satisfy the prince. There are trees on the mountain and branches on the tree. My heart likes you. You don't know that.
This kind of ballad was still very popular in Qin and Han Dynasties. For example, Liu Bang has Song of the Wind, and Xiang Yu has Song of the Earth. Its style is different from that of Central Plains ballads. It's not a neat four-letter font. Each sentence can be long or short, and the modal particle "Xi" is often used at the end or in a sentence. These have also become the distinctive features of Chu Ci.
However, it is worth noting that although Chu Ci was born out of Chu Ci, great changes have taken place. Han people call Chu Ci Fu, which means "Fu recited without singing" (History of Han Shu Arts and Literature). Qu Yuan's works, except Nine Songs, Li Sao, Evocation of Soul and Tian Wen, are all masterpieces. Compared with The Book of Songs, Nine Chapters is much longer. They are obviously not suitable for singing and should not be regarded as songs. At the same time, this kind of "Fu" doesn't read like prose. According to ancient records, it needs to be read in a special tone. This is roughly similar to the "chanting" form of ancient Greek epic. Ballads are always short and simple in language. Only by getting rid of the form of ballads can Chuci express rich thoughts and feelings with colorful words, containing complex connotations. By the way, in order to distinguish Chu ci from Han fu, modern people do not advocate calling Chu ci "fu", which is not unreasonable, but it cannot be said that there is anything wrong with Han people calling it. Because there was originally "Qu Fu", and later there was "Han Fu".
There is also a saying in Han people that "the giver is also a stream of ancient poems" (see Ban Gu's Preface to Fu in Two Cities), which is the extravagant feature of sticking to Confucian classics and giving consideration to Fu.
The prevailing witchcraft in Chu penetrated into Chu Ci, which made it full of myth. According to historical records, after the witchcraft color in China's primitive culture had obviously faded, in the Southern Chu Dynasty, until the Warring States Period, the monarch and his ministers still "believed in witchcraft and attached importance to the shrine" (Geography of Han Dynasty). Chu Huaiwang once "worshipped ghosts and gods" and tried to abdicate with the help of ghosts and gods. Folk witchcraft is more prevalent. The Geography of Han Dynasty and Wang Yi's Chapters and Sentences of Chu Ci both talk about the custom that Chu people believe in witches and love temples, and "their temples must make music to enlighten the gods". It can be seen that in the era of Qu Yuan, Chu people were still immersed in a mythical world full of strange imagination and passionate feelings. Qu Yuan, who lives in this cultural atmosphere, not only created a group of poems to worship God based on folk evocation words-nine songs and evocation, but also used a lot of mythical materials to express his feelings, gallop his imagination and wander around Kyushu, giving people a mysterious feeling. Even the framework of the masterpiece Li Sao draws lessons from folk witchcraft, from divination, speech, abstinence and fugue to divination and apotheosis.
Besides the factors of Chu culture itself, other factors also played a certain role in the formation of Chu Ci. As mentioned above, after the Spring and Autumn Period, the nobles of Chu were quite familiar with the Book of Songs and became part of their cultural literacy. Qu Yuan's Ode to Nine Chapters of Orange adopts four-character quatrains with an "Xi" at the end of the sentence, which can be regarded as the infiltration of the style of The Book of Songs into the style of Chu Ci. During the Warring States period, strategists lobbied very actively. They "want to play with their lips and kiss, so they compete for beautiful words to impress the Lord." "The aftermath has dispersed, and it has gradually reached Wenyuan, which is beyond the simplicity of poetry." -Lu Xun's Outline of the History of China Literature correctly points out the influence of the gorgeous rhetoric of strategists in the Warring States Period on the formation of Chu Ci.
Of course, "Without Qu Yuan, there would be no Li See Sao" (Wen Xin Diao Long Bian Sao).
Chu Ci is the product of Chu culture, specifically, it can not be separated from the creation of the great poet Qu Yuan.