Which dynasty did Li Sao come from?

Li Sao in the Warring States Period is one of Qu Yuan's representative works. It is 375 sentences long and nearly 2500 words. It is the earliest and longest lyric poem in China classical literature and the first lyric poem in China history.

The word "separation" means: separation, parting, leaving; Cut; Combination stroke; Display; Experience; One of the eight diagrams, symbolizing fire; Ming; Suffer, suffer; A scarf worn by a woman when she gets married; Beautiful, attached; Guo's ancient word, "Guang Ya", "Mountain God called it separation".

Sao characters mean: commotion, harassment, riot, agitation; Sadness; Body odor; Sweep it.

The word Li Sao was interpreted by Sima Qian as leaving sorrow, by Wang Yi as not worrying, by Ban Gu as worrying, and by close people as complaining about business, which is a popular song in Chu State. From the perspective of Li Sao's writing itself, all the above explanations are reasonable and can be established. However, if we analyze the time, content and purpose of Qu Yuan's writing this poem, we can see that he wrote it when he was trapped by a villain and neglected by Chu Huaiwang (about 365,438+03 BC). It was originally intended for Chu Huaiwang, meaning "I can't reuse my old job after experiencing ideological fluctuations." From this perspective, Qu Yuan used Li Sao as the title of the article, which means

The whole poem of Li Sao can be divided into three paragraphs in content.

The first paragraph, from "Emperor Levin Miao Xi" to "How can I punish my heart?" , containing 130 sentences, divided into five paragraphs.

Section 1. In the first sentence of Lisao, Qu Yuan described his aristocratic background as "the descendant of Emperor Levin", where Levin refers to Tai Hao and Shao Hao. As we know, Qu Yuan was born in the Ba people of Chu, whose ancestors were Tai Hao and Shao Hao. Compared with Zhuan Xu, the ancestor of Chu King, Chu people and Chu King, Shao Hao once took Zhuan Xu as an example. For details, please refer to the wild east longitude in Shan Hai Jing: "Beyond the East China Sea, there is a big valley, which is the country of Shao Hao. Zhuan Xu, the Confucian Emperor of Shao Hao, abandoned the piano here. " Therefore, the subtext of Qu Yuan's sentence is that the king of Chu and the nobles of Chu should not look down on me. My ancestors were more noble than yours.

Next, Qu Yuan described his political ambition of being born on the auspicious day of the Year of the Tiger (Ba people worship tigers), being intelligent, attaching importance to self-cultivation, being ambitious, racing against time, being determined to reform and being the best in the world. Why not change this level? Ride at a gallop and come to my road! "

Section II: Tell me that I assisted in the legislative reform in order to make the Chu State realize the prosperity of Yao, Shun, Yu and it runs in the family. However, he was trapped by villains, and the king of Chu broke his contract, alienated and excluded from Chu politics. Here, Qu Yuan pointed out that heaven is right, expressed sincere loyalty to the motherland and the king, and deplored the spiritual practice (King Chu) for breaking the contract and repeatedly changing his mind: "I talked to Yu Cheng at first, but regretted having him. It is not difficult for me to leave my husband, and it will hurt the numerology of practice. "

The so-called king of Chu broke the contract, which is very unusual, and ordinary courtiers would not say so. Qu Yuan said this because his political career represented the anti-Qin will of Ba people, a minority in Chu, and he made an agreement with Ba people. In 3 18 BC, Chu Huaiwang was elected as the leader of the alliance, leading countries to fight against the Qin Dynasty. It was at this time that Qu Yuan entered the decision-making level of Chu State, and Chu Huaiwang took a fancy to the fighting capacity of Ba people's martial spirit. However, Chu Huaiwang's diplomatic problems are changeable. He is neither clever nor principled. Sometimes he resisted Qin and sometimes he was pro-Qin, so that he broke his promise to the people all over the world.

In Lisao, Qu Yuan refers to the king of Chu with spirituality many times, such as "the husband only cares about spirituality, so he says", "the number of spiritual injuries" and "complaining about the mighty spiritual behavior". Then, why did Qu Yuan call the King of Chu "practice"? Obviously, this is not the common name used by the nobles and courtiers of Chu, but the original creation of Qu Yuan. This is because Qu Yuan was born as a wizard of Ba nationality, and his real name (spirit is a wizard), so he has reason to think that King Chu is a great wizard or wizard leader. Xiuzi means beautiful, tall and burly, and the ancients took tall figure as beauty; The so-called practice is the tall wizard, the first wizard.

Section 3. Describe that I have done a lot of work that is beneficial to the country during my tenure, but I can't change the social status quo in which many small people have tried their best to find jobs. I deeply feel that time is wasting, and I'm afraid I can't realize my wish to contribute to my country when I am old. In this case, although I don't understand the present, I would like to follow Peng Xian's legacy. Peng Xian refers to the ancient famous wizards Wu Peng and Wu Xian; Qu Yuan was born as a priest, and his dharma name was spiritual. The so-called learning from Peng Xian means doing his old job.

Section 4. Describe being accused in court in the morning and being dismissed from office at night, so that I feel very depressed, confused and extremely painful. Nevertheless, I still refuse to go with the flow and don't regret choosing good things. "I am also good in my heart, although I have never regretted it."

In particular, it is mentioned that "many women are jealous of Yu's eyebrows, and they say that Yu is good at prostitution." The so-called "many women are jealous of me" shows that Qu Yuan has a beautiful figure and charm. Coupled with his maverick behavior, he once strongly attracted the attention and love of princes and nobles and their concubines, and was jealous because of this, and rumors spread everywhere for a time.

Section 5. Describe your complicated mood and difficult choices. "If you can't get in, you can leave. If you retreat, you will accept my first service. " . It means that since you have been convicted politically, it is better to mend your original costume (the national costume of the Ba wizard) and return to your old job. On the issue of safeguarding national customs, Qu Yuan's attitude is firm: "People's livelihood is different, and I am good at repairing." Although I haven't changed my mind, I can be punished! "

The second paragraph, from "a woman with a beautiful beard" to "how can I stand this death?" *** 128 sentence, divided into four sections.

Section 1 describes that women must persuade themselves to do as the Romans do and not be different. It shows that Qu Yuan once returned to his hometown after being excluded from politics, or detoured back to his hometown during exile. Although hometown people sympathize with Qu Yuan's experience, they don't understand Qu Yuan's proposition.

There are different opinions about the identity of female beard, either as Qu Yuan's sister, or as Qu Yuan's daughter, or as Qu Yuan's maid or concubine, or as Qu Yuan's fictional character, whose status is equivalent to spiritual breath and witchcraft. From the description of "a woman rejoices and salutes" in Li Sao, and from the point of view held by women, she should be a real person in Qu Yuan's life, probably Qu Yuan's sister. At the same time, the female beard should be a witch, and her status is similar to that of a witch aunt among the ten witches in Wushan. Chen Shilin also thinks that "female beard" means "spiritual daughter" by comparing Chu language with Yi language (Mandarin 199 1 Nian2).

Section II: Describe my coming to the South, explain to Emperor Shun the reasons why I insist on my ideal of life, sum up the experience and lessons of historical success or failure, and continue to expound the proposition that only by nurturing virtuous people and empowering them can the country become rich and strong.

Section 3. Describe yourself driving a dragon and riding a phoenix to a distant place. "It's a long way to go in Xiu Yuan, and Xiu Yuan is Xi. I will realize this and look for it." No matter how far the road is, I will go up and down to find my ideal. However, Schleswig-Holt did not listen to the command, and the Tiangong guards refused to open the Tianmen, so they ran into a wall everywhere, indicating that the exit road was impassable.

Here, Qu Yuan fully demonstrated his extraordinary imagination. He ordered the sun car to go slowly, invited the moon god Wang Shu as a pioneer, and suddenly went to the hanging garden of Kunlun Mountain, drank horses in Xianchi, and then knocked on the temple. Obviously, this is due to Qu Yuan's wizard background, because asking and commanding God is one of the wizards' jobs and has become a habitual thinking. In fact, similar rhetorical devices exist in a large number of Qu Yuan's works and become one of the most remarkable literary features of Qu Fu.

Section 4. Describe your pursuit of beauty in history, and show your persistent determination to your ideal by pursuing beauty. In Li Sao, Qu Yuan described his pursuit of beauty many times: mourning for the absence of girls in the high hills, praising for the presence of girls in the next phase, being alone for the sake of beauty, releasing girls for the sake of beauty, looking for girls for floating, looking for places, seeing lost girls and keeping girls. Fu Fei, said to be the daughter of Fuxi, drowned in Luoshui and became the goddess of Luoshui; A daughter, that is, the wife of Emperor Gao Xin; Princess Er Yao of Xia Di Shao Kang.

As for the implication of Qu Yuan's "looking for women" in Li Sao, there is a dispute between ancient and modern commentators, either looking for a man on your side, or finding a way to realize American politics, or looking for a confidante or a bosom friend. In fact, this involves Qu Yuan's love, marriage and family problems.

Perhaps, Qu Yuan's unsuccessful experience of "looking for a woman" many times is actually stating his many failures in marriage: Fuxi's daughter Fu Fei (alluding to the royal princess) is too proud to look down on herself; I have a crush on the beauty of others (implying the daughter of a noble), and others have already won it first; I'm not as good as Shao Kang who fled, and no one wants to marry my daughter. Of course, Qu Yuan's frustration in marriage is another manifestation of his political frustration.

Generally speaking, if Qu Yuan comes from a noble family in Chu, the above situation is almost impossible. But because Qu Yuan was born in the Ba nationality of Chu State, he went into politics in the court of Chu State. His special status not only made him lose the opportunity to marry his own woman, but also suffered discrimination and cold reception from prominent families in Chu. In this case, Qu Yuan is brilliant. Although many women adore him and many women adore him, some lovers never get married, thus falling into a strong lovelorn relationship. It is precisely because of Qu Yuan's frustration in marriage and politics that he came up with the idea of leaving Chu's political arena and seeking another way out, and solicited the opinions of Nu Wa, Zhong Hua (Shun), Lingqi and Wu Xianjing.

The third paragraph, from "Suomao to Xi" to "I will come from Peng Xianju", *** 1 17 sentences, is divided into three sections.

Section 1. Describe that your pursuit has not been realized, and you don't know where the way out is, so please ask for spiritual divination. Ling Huzhan said that there are plenty of fish in the sea, and advised Qu Yuan to leave Chu and fly away without hesitation.

Section II: Describing Wu Xian's descent into the immortal, Qu Yuan consulted Wu Xian about his next life, and decided to accept Wu Xian's suggestion and travel around the country, "talking about floating for women" and "watching the flow around".

Section 3. Describe my trip on an auspicious day of the ecliptic, and I was in high spirits all the way, but I suddenly looked back and saw my hometown, and my attachment rose, so I refused to leave, because I was still looking forward to the awakening of the king of Chu.

It is worth noting that Qu Yuan said in the last paragraph of Li Sao: "Enough! Nobody in the country knows me, so why go to my old capital? Since it is not beautiful enough, I will live in Peng Xianzhi. " It means: "Forget it! China has no one who understands me. Why should I be attached to my old capital? Since I can't realize the ideal of American politics, then I will live in Peng Like. "

Qu Yuan's so-called imitation of Peng Xian means doing his old job. In Li Sao, he twice mentioned learning from Peng Xian to emphasize its importance. In fact, this sentence is in turn said to Chu Huaiwang, sincerely hope that the king of Chu will wake up.

Looking at the whole poem of Li Sao, it not only uses fluent words, but also fully embodies Qu Yuan's wit and strategy. In fact, Qu Yuan's creation of Li Sao is not a simple complaint, let alone a groan, but has a clear purpose. This long poem is intended to affirm his childlike innocence of caring for the country and the people, influence and influence Chu Huaiwang, and make him continue to realize his American political ideal.

Perhaps the reason why Qu Yuan ended his first exile in a short time, returned to Du Ying and was appointed as a doctor in San Lv was related to Chu Huaiwang's reading and understanding of Li Sao. Of course, Qu Yuan's stay depends not only on personal grievances, but also on the background of the times, that is, the diplomatic relations between Chu and Qin.

In 365438 BC+03 BC, Zhang Yi went from the State of Qin to the State of Chu to persuade him to be pro-Qin, and persuaded him by cutting land for 600 Li. Because Qu Yuan firmly held the idea of uniting Qi against Qin, he was exiled and excluded by the pro-Qin nobles of Chu State. Chu Huaiwang alienated Qu Yuan to show his pro-Qin determination, and then exiled him. From then on, Qin broke the treaty of cession, and Qin Chu was hostile. Only when Chu Huaiwang read Li Sao did he think of Qu Yuan again. He revived Qu Yuan until Chu Huaiwang died in Qin in 296 BC.

Accordingly, Qu Yuan wrote Li Sao about a period of time after 3 13 BC. It is worth noting that Buju said that "Qu Yuan was released and could not meet again for three years". If this statement is true, it will be three years before Qu Yuan was dismissed as a left disciple and re-appointed as a doctor in San Lv. That is to say, Li Sao was written around 3 10 BC.