中国哲学书电子化计划 数据维基 | |
简体字版 |
屈原[查看正文] [修改] [查看历史]ctext:894522
关系 | 对象 | 文献依据 |
---|---|---|
type | person | |
name | 屈原 | |
born | -343 | |
died | -278 | |
authority-viaf | 303666736 | |
authority-wikidata | Q313330 | |
link-wikipedia_zh | 屈原 | |
link-wikipedia_en | Qu_Yuan |
屈原早年受楚怀王信任,且有楚国第一诗人的美称,任三闾大夫,常与楚怀王商议国事,主张楚国齐国联合,共同抗衡秦国,多次反对楚怀王与秦国交好的举动。在秦昭王扣留楚怀王之后,屈原继续辅佐楚顷襄王。楚顷襄王六年(前293年)楚顷襄王谋划再与秦国讲和。屈原斥责楚顷襄王和子兰,楚顷襄王大怒,上官大夫短屈原于顷襄王,屈原因此被驱除出楚国都郢都,被流放于更偏远的江南地区。历时十八年。然而,正是因为被流放,使得屈原广泛地接触了底层的人民群众,也接触了丰富生动的楚国民间文化,留下了千古绝唱《离骚》。
楚顷襄王二十一年(前278年)秦武安君白起率军攻破郢都,楚顷襄王被迫迁都。屈原虽日夜思念郢都,却因被放逐而不能回朝效力祖国而十分痛苦和悲伤,从行至长江边,作《怀沙》一赋。怀抱一石,投入汨罗江而死。后世端午节吃粽子即是为纪念屈原。
显示更多...: 家世 出生地争议 生平 生年争议 取名 初任左徒 第一次流放(汉北地区) 第二次流放(江南地区) 写作 自尽 作品 主题思想 《离骚》 《九章》 《哀郢》 《怀沙》 《抽思》 《思美人》 《橘颂》 《天问》 《九歌》 风格 弄臣之疑 地位与评价 后世纪念 轶事 注释 参考书目
家世
屈原出自楚国公族屈氏,屈氏与昭氏、景氏并称王族三姓,屈原曾任三闾大夫,据说就是掌管昭、屈、景三氏的事务。屈,昭,景为楚国大姓。屈氏子孙如屈重、屈完、屈到、屈建等,在楚国都曾担任过要职。屈原的父亲叫伯庸。到了屈原这一代,屈氏为高官的人不多,只有屈原和后来被秦国俘虏的大将屈匄。屈原楚辞《九章》中的《惜诵》曾说道:「忽忘身之贱贫」。可能当时贵族家庭已衰落。
出生地争议
屈原的生平与事迹主要见于司马迁《史记·屈原贾生列传》的记载,但由于列传未记载屈原的出生地,以至屈原籍贯众说纷纭,莫衷一是。
• 秭归说
现存的先秦史籍中均找不到关于屈原的记载。而最早记载屈原的出生地在秭归的当属东晋袁山松(一作袁崧)的《宜都山川记》(亦称《宜都记》)和南朝宋盛弘之的《荆州记》。云屈原故里秭归乐平里犹存有旧田宅、石屋基、玉禾田及屈原贤姊的女媭庙、捣衣石等遗迹。据北魏郦道元《水经注·江水注》引袁山松《宜都山川记》云:「秭归,盖楚子熊绎之始国,而屈原之乡里也。原田宅于今具存。」又说:「(秭归)县北一百六十里有屈原故宅,累石为室基,名其地曰乐平里。宅之东北六十里,有女媭庙,捣衣石扰存。」晋庾仲雍《荆州记》亦有「今其地名乐平。」相同记载。(「乐」读yuè乃「生」之意,引东汉高诱注释《淮南子?本经》「天覆以德,地载以乐」云:「乐,生也。」;「平」即指屈原,《史记·屈原列传》:「屈原者,名平。」;「里」即指故居,《说文》曰:「里,居也。」即「乐平里」为「屈原诞生之地」之意。)稍后唐代归州刺史王茂元于元和十五年(820年)在城东五里首建屈原祠,作《楚三闾大夫屈先生祠堂铭并序》,称屈原「秭归人也」,又言屈原「旧宅之址存焉」。北宋邵博《闻见后录》亦载:「归州屈沱,屈原故居也。上有屈原祠、墓。」朱熹注屈原「有鸟自南兮,来集汉北」句说:「鸟盖自喻,屈原生于夔峡,而仕于鄢郢,是自南而集于汉北也。」朱熹此注一出,「屈原出生秭归」便成了定论。清《康熙字典》亦收录「屈原出生秭归」之说。郭沫若在《屈原研究》一文中考证也肯定屈原「是生在秭归县的人」。
• 纪南说
持纪南说则认为屈原自述《哀郢》一文中有「去故乡而就远」,「去终古之所居」句,表明郢都(今荆州区纪南镇纪南城)是屈原终古之所居,更何况也考古发现纪南城为楚三大贵族(屈、景、昭)的居住地。另从屈原家族世袭三闾大夫之职看,屈原出生于郢都可能性较大。其实早在西汉东方朔《七谏.初放》亦载有「平生于国兮,长于原野」 ,国指国都郢,屈原当然是今荆州人。遗憾的是《七谏.初放》是一篇纯文学作品,其可信度大打折扣。事实上北魏郦道元《水经注》在引用袁山松《宜都山川记》云:「屈原有贤姊,闻原放逐。亦未归,喻令自宽全。乡人翼其见从。因名曰秭归。即《离骚》所谓女媭媛以詈余也。」遗憾的是后人引用秭归县命名时,唯对郦道元「余谓山松此言,可谓因事而立证,恐非名县之本旨矣」不予引用,难免有断章取义之嫌。值得一提的是,郦道元曾任过东荆州刺史,其《水经注》多次引用屈原诗赋,但却没有屈原生于秭归的记载。明成化年间编纂的《湖广图经志》中,把屈原与其父伯庸都列为江陵(今荆州市荆州区)名人。清宜都人杨守敬作《水经注疏》亦对「屈原出生秭归」也是持谨慎态度的,对郦道元「余谓山松此言,可谓因事而立证,恐非名县之本旨矣」一句没作任何注释。江陵人汪洪在《屈原籍贯考》一文(附在《江陵县志·人物志》)中则明确指出屈原乃是江陵县纪南镇松柏村一带人。中国屈原学会名誉理事张世春认为,屈原遗迹传说源于宋玉的《高唐赋》与《神女赋》,说屈原出生于秭归难免有牵强附会之感。
• 西峡说
生平
生年争议
屈原的出生日期,据近代许多人研究的结果,大概不出于楚宣王二十七年(前342年)到三十年(前339年)之间。屈原在《离骚》中说:
这句是说太岁星逢寅。
取名
屈原觉得自己的生辰有些与众不同,所以他在《离骚》中说:
这4句是说:父亲看到我生辰不凡,给我起了个好名字,名字叫做「平」,字名叫做「原」。而东汉王逸在《楚辞章句》中解释屈原的名字时说:
所以名「平以法天」,字「原以法地」。同他的生年月日配合起来,照字面上讲,「平」是公正的意思,平正就是天的象徵;「原」是又宽又平的地形,就是地的象徵,屈原的生辰和名字正符合「天开于子,地辟于丑,人生于寅」的天地人三统。
初任左徒
屈原是楚国贵族。精通历史、文学与神话,洞悉各国形势和治世之道;人聪明,口才好。司马迁《史记》说他「博闻强志」、「娴于辞令」,20多岁就做了楚怀王的左徒,只比楚国的宰相:令尹低一级。他对内和楚王讨论国家大事,发布号令,对外接待宾客,应付诸侯。楚王很信任他,还让他草拟法令,又让他出使齐国,联齐抗秦。足见屈原曾是楚国兼管内政外交的重要官员。但他的改革精神和措施,却招来了楚国贵族大臣们的反对和嫉妒。反对者的代表就是楚怀王的宠妃郑袖、儿子子兰和上官大夫靳尚。这批人只想维护自己的贵族特权,而忽略了国家的长远利益。这批人整天围在楚怀王身边,左右怀王的言行。楚怀王听信了谗言,渐渐疏远了屈原。
第一次流放(汉北地区)
楚怀王十六年(前313年),为了破楚、齐联盟,秦国派张仪带了很多银钱到楚国活动。张仪贿赂了楚国的一批权贵宠臣,又欺骗楚王说:「楚国如果能和齐国绝交,秦国愿意献出商、于一带六百多里土地。」利令智昏的楚怀王听信了张仪的话,就把相印授予张仪,封张仪为相;贪图六百里的商、于之地,真的和齐国断绝了合纵之盟;还派人跟张仪去秦国受地。张仪回秦国后装病,三个月不见楚使。怀王还以为是张仪怪他绝齐不够坚决,又派人去辱骂齐王一通。齐王大怒,断绝了和楚的合纵,反而和秦国联合起来了。这时张仪才出面对楚使说:「您为什么不接受土地呢?从某地到某地,长宽六里。」六百里变成了六里,楚使很生气,归报怀王,怀王大怒,先后两次兴师伐秦,结果都被秦打败,丧失八万军队,大将军屈匄、裨将军逢侯丑等70馀人被秦军俘虏,还被占去汉中大片土地。
这时怀王稍有醒悟,「悔不用屈原之策」,于是复用屈原,让他出使齐国,重修楚齐之盟。秦国两次大败楚军之后,也怕齐、楚复交,于是主动提出退还汉中之地的一半以求和。楚怀王恨透了张仪,提出不要汉中地,只要张仪头。秦惠王本不同意,张仪却胸有成竹地说:「以我张仪一个人就能抵得上汉中的土地,臣愿意到楚国去。」张仪到楚以后,贿赂了郑袖、靳尚之流,在楚怀王面前一番花言巧语之后,楚怀王又把张仪给放了,还和秦王结下了婚姻关系。等到屈原使齐回来,说明利害,怀王想追回张仪已来不及,楚国对齐国又一次失去信用。楚怀王二十四年(前305年),楚又一次背齐合秦,去秦迎亲;第二年(前304年),怀王还与秦王会于黄棘(今河南新野县东北)、接受了秦退还的上庸之地(今湖北竹山县)。当时屈原虽竭力反对,结果不但无效,反而遭到了第一次流放,流放到了汉北地区(今安康一带及汉水上游地区)。
楚怀王二十六年(前303年),齐、韩、魏三国攻楚,声讨楚违背纵约。楚向秦求救,还把太子送到秦国作人质。第二年,楚太子杀了秦大夫逃回楚国。前301年,楚怀王二十八年,秦以此为藉口,联合齐、韩、魏攻楚,杀楚将唐昧,占领了重丘 (今河南泌阳县东北)。第二年又攻楚,消灭楚军2万,又杀楚将景缺。这时怀王才又想起齐楚联盟的重要,让太子质于齐以求齐楚联盟反秦。前299年,秦又攻楚,取楚八城。趁这形势,秦昭襄王「邀请」怀王在武关(今陕西省商洛市商州区东)相会。
屈原此时已从汉北的流放地返回,和昭雎等一起,力劝怀王不要赴会,说:「秦,虎狼之国,不可信,不如无行。」可怀王的幼子子兰怕失去秦王欢心,竭力怂恿怀王前去。结果怀王一入武关,就被秦军扣留,劫往咸阳,要胁他割让巫郡和黔中郡。楚怀王被劫往咸阳,楚由齐迎归太子横立为顷襄王,公子子兰为令尹,不肯向秦割让土地,秦又发兵攻楚,大败楚军,斩首5万,取十六城。前296年,顷襄王三年,怀王死于秦国,秦国将他的尸体送回楚国安葬。楚国人都怜悯他,如同哀悼自己的父母兄弟。诸侯由此认为秦国不义。秦国、楚国断绝交往。
第二次流放(江南地区)
前293年,顷襄王六年,秦国派白起前往伊阙攻打韩国,取得重大胜利,斩首24万。秦国于是送给楚王书信说:「楚国背叛秦国,秦国准备率领诸侯讨伐楚国,决一胜负。希望您整顿士卒,得以痛快地一战。」楚顷襄王很忧虑,就谋划再与秦国讲和。这对屈原来说是绝对不能容忍的。他和楚国人民一样,一方面责怪子兰不该劝怀王入秦,以至使怀王死在秦国,又责怪他不该怂恿顷襄王向秦国屈膝投降。他写诗抒情,表达了他眷顾楚国,系心怀王,不忘欲反」的感情,又指出,怀王最后落到客死他国的下场,就是因为「其所谓忠者不忠,而所谓贤者不贤也」。这对子兰形成了威胁,于是子兰指使靳尚到顷襄王面前进谗,使屈原第二次被流放到南方的荒僻地区。这次流放的路线,按《哀郢》分析,是从郢都(湖北省江陵县)出发,先往东南顺江而下经过夏首(湖北省荆州市沙市区东南)、遥望龙门(郢都的东门)经由洞庭湖进入长江,然后又离开了夏浦(湖北汉口),最后到了陵阳(据说是今安徽青阳县南)。
写作
从顷襄王六年到十八年,楚国基本上被秦国掌握,俯首听命,不敢动弹。屈原对此痛心疾首,却又无能为力,眼看著国势日弱,民生多艰,只好以诗歌来抒发自己忧国忧民的心情。
自尽
秦昭襄王对楚顷襄王的妥协退让,并不满足。楚顷襄王十九年(前280年),秦将司马错攻楚,楚割让上庸、汉北地;第二年,秦白起攻楚,取邪、邓、西陵;顷襄王二十一年(前278年)白起更进一步攻下了郢都,顷襄王只好跟那些执政的贵族们一起,狼狈不堪地逃难至陈都,「保于陈城(今河南淮阳县)」。《哀郢》所说:
就是描述这一片仓惶混乱的状况。屈原在这前后,曾沿江西上,还想看一看这满身疮痍的祖国和他终身辅佐的楚王。结果只看到强秦的步步进逼、楚国朝廷的腐败和昏庸。想为楚王「奔走以先后」,「虽九死其犹未悔」的屈原,眼看著祖国一步步走向灭亡,自己却不能有一点作为,就埋下了以身殉国的思想,他过鄂渚(湖北武昌),入洞庭,溯沅水,经枉陼 (湖南常德武陵县)至辰阳(湖南辰溪),又折向东南,入于溆浦,暂时停留下来。不久又下沅江,入洞庭,渡湘水,到了长沙附近的汨罗江,楚都被秦攻破后,在极度苦闷、完全绝望的心情下,于农历五月五日投江自尽了;约为前278年6月6日,顷襄王二十一年,当时屈原62岁左右。直至55年后的前223年,楚国被秦所灭。
屈原作《渔父》表明自己不与世沉浮的决心:
作品
屈原是个诗人,从他开始,中国才有了以文学著名于世的作家。他创立了「楚辞」这种文体,被誉为「衣被词人,非一代也」。他留下的作品,据《汉书·艺文志》记录共25篇。虽然有的篇章是否为屈原所作,还有疑议,但可以确定是屈原作品的还是占多数。如《离骚》,就是屈原最主要的代表作品,描写楚国的特殊名物。
主题思想
屈原作品富于忠君爱国思想,斥责小人祸国,怨恨君主昏庸,具有振兴楚国的抱负,热切追求理想,甘愿以身殉国。屈原作品表现出个人品格高洁,不与世俗同流合污,执著理想,独善其身,坚贞不屈,态度毫不妥协。
《离骚》
《离骚》诉说屈原的政治理想,批评群小的诽谤打击与楚王的妄信谗言,理想虽遭破坏,但自己决不妥协。《离骚》设想上天下地,上叩帝阍,但天门不开,屈原陈志无路,于是有去国远逝之想,又望见自己的故乡,最后决定以身殉国。
《离骚》是屈原在流放中的代表作品也是他一生中最伟大的诗篇。全篇三百七十三行,共二千四百九十个字,屈原将他的思想、感情、想像、人格融合为一,通过绮丽绚烂的文采和高度的艺术手法,倾吐自己的历史、远大的政治理想,表达对于昏庸王室和腐败贵族的愤恨,也表达了不与权贵妥协的意志,流露爱国家爱人民的深厚感情。《离骚》具有浪漫主义色彩,尤其是后半篇表现得更加浓烈。它采用了「比兴」手法,以生动的比喻,营造出一种幽远的意境。诗人还大量利用神话传说、历史人物、日月风云、山川流沙等,构成一幅异常雄奇壮丽的图画。《离骚》文采绚烂,结构宏伟,形式多变,把叙事、抒怀和幻想交织在一起,对后世文学的艺术技巧启发甚多。
《九章》
九章包含《怀沙》、《惜诵》、《涉江》、《哀郢》、《抽思》、《思美人》、《惜往日》、《橘颂》和《悲回风》。其中《惜往日》一篇,宋魏了翁、清曾国藩和吴汝纶等都怀疑不是屈原所作。
《哀郢》
《哀郢》倾诉他对国都沦陷和国家前途的无限哀伤,对人民的颠沛流离则寄予深厚的同情,并指出国破家亡的原因。本篇作于秦将白起破郢,楚王迁陈之年,叙述他春天离开郢都,经过夏首洞庭而至夏浦。路程日远,悲痛日深。篇中有百姓震愆,人民离散,大夏为丘,东门荒芜的话,确实有国破家亡之痛。篇中强烈地表示出他甘愿死于故乡,和伤悼乡土故国的深厚情感。因此在《哀郢》中所表现的感情,最为忧郁,最为哀苦。
《怀沙》
本篇是叙述屈原从西南的溆浦到东北的汨罗的作品,是屈原绝命前不久之作。表现情感极为沉痛。
《抽思》
写放逐异域,孤苦伶仃的情怀。屈原一面追念北上的君王,一面又怀恋南方的故都。因为心中积压国家乡愁和种种痛苦的感情,所以产生一股难以排遣的哀怨。
《思美人》
亦为思念怀王之作。作《抽思》时怀王未死,故有「惸独不群,无媒在侧」之叹;到了《思美人》,怀王可能已死,故有「媒绝路阻」之语。想抒发哀情,只好寄言于浮云,致辞于归鸟了。
《橘颂》
通过描写橘子的形态,以岁寒不凋的坚贞品格,来比拟自己秉承天赋美好的本质,坚守清高的立场,而不会随波逐流。
《天问》
对自然现象、神话传说和古代史事,提出一百多个问题。屈原放逐以后,忧郁旁徨,精神上起了剧烈的动摇,旧信仰完全崩溃,对于自然界现象,古代的历史政绩,宗教信仰,以及自己的人生观,都起了怀疑,因而发出种种问题。正是司马迁所说的苦极呼天、人穷反本的意思。在篇中,屈原提出了百多个关于自然现象、神话传说和古代史事的问题。在古史和神话学的研究上极有价值。
本篇无论内容形式与情调,都与屈原其他的作品不同。故顾颉刚等怀疑不是屈原的作品。
《九歌》
九歌是一套祭祀神鬼的舞曲。它的原始材料,大部份是楚国民间的祭神歌曲,是南方各地流行的巫歌,再编成歌、乐、舞合一的祭祀鬼神的舞曲,极富浪漫色彩,是中国歌舞的雏形。内容包括《东皇太一》(尊贵的天神)、《云中君》(云神,一说为雷神)、《湘君》和《湘夫人》(爱神)、《大司命》和《少司命》(命神)、《东君》(日神)、《河伯》(河神)、《山鬼》、《国殇》、《礼魂》(歌剧的尾声)。
《山鬼》全篇是山间女神的独白,诉说自己思慕恋人之苦和对爱情的忠贞专注。《国殇》追悼为国牺牲的将士,写战争场面的惨烈,与战士的勇敢杀敌,悲壮成仁。
风格
屈原作品充满浓厚的浪漫主义与地方色彩,「书楚语、作楚声、纪楚地、名楚物」,吸收神话传说素材,感情激越,热烈奔放,多写个人情志与想像,想像丰富,善用比兴与夸张手法。 语言运用上,屈原作品突破诗经格式,运用「兮」、「些」、「只」等虚助词,加强节奏感和音乐感,并常见双声叠韵、对仗与叠字。
弄臣之疑
古典文学专家孙次舟教授1944年9月在成都中国国民党《中央日报》发表文章《屈原是『文学弄臣』的发疑(兼答屈原崇拜者)》,声称屈原是楚王弄臣,当时在文坛引起一片哗然,并遭到多人围攻。
后来他又再撰文《屈原讨论的最后申辩》,坚持自己的观点。而作家朱自清同意孙次舟的观点,并请出著名诗人、楚辞专家闻一多教授主持公道。闻一多次年在《中原》杂志发表《神话与诗:屈原问题——敬质孙次舟先生》,肯定了孙次舟对屈原的发疑是楚辞研究的重大发现,「孙次舟以屈原为弄臣,是完全正确地指出了一桩历史事实」。闻一多还进一步阐明了「断袖」说的历史背景和文化意义:在科举尚未施行的战国时代,文学家没有独立的社会地位和生存条件,他们只有依附于当时的国君与贵族才能生存,即成为「文学弄臣」。
地位与评价
司马光认为屈原自沉汨罗江是奇节,因此《资治通鉴》里并没有记载屈原的事迹。
清道光年间思想家、文学家汤鹏:「是故燕惠王有乐毅而不能用,楚怀王有屈平而不能用,项羽有范增而不能用,汉文有贾谊而不能用,唐德宗有陆贽而不能用,宋神宗有苏轼而不能用,此左右谮诉之罪也,此乾坤憾事也。」
1906年廖平作《楚辞新解》认为「《渔父》《卜居》,乃为屈子自作」,其他则为「屈子所传」,而「《楚辞》为孔子天学,《诗》之传记,与道家别为一派」。1918年廖平又作《五变记》称《楚辞》「辞意重复,非一人之著述,乃七十博士为始皇所作仙真人诗,采风雅之微言,以应时君命」。
1922年胡适在《读楚辞》中宣称︰「《九歌》与屈原的传说绝无关系,细看内容,这九篇大概是最古之作,是当时湘江民族的宗教歌舞。……屈原是谁?这个问题是没有人发过问的。我现在不但要问屈原是什么人,并且要问屈原这个人究竟有没有?」
1923年4月8日陆侃如发表《屈原评传》,逐条驳斥了胡适《史记·屈原列传》是「伪作」说,又说:「屈原这人是有的。他是战国时人。」
当时中华人民共和国刚成立不久,为了呼应世界和平理事会、争取国际地位,中华人民共和国文化部决定由郭沫若、游国恩、郑振铎等人组成「屈原研究小组」,并将屈原的作品整理成集,以白话文的形式出版发行。
高丽文人李奎报在《东国李相国集》中作「屈原不宜死论」以评价:「古有杀身以成仁。若比干者是已。有杀身以成节者。若伯夷叔齐是已。比干当纣时。其恶不可不谏。谏而被其诛。是死得其所而成其仁也。虎王伐纣。犹有慙德。凡在义士。不可忍视。故孤竹二子。扣马而谏。谏而不见听。耻食其粟而死。是亦死得其所而成其节也。若楚之屈原。举异于是。死不得其所。祇以显君之恶耳。夫谗说之蔽明。邪谄之害正。自古而然。非楚国君臣而已。原以方正端直之志。为王宠遇。专任国政。宜乎见同列之妬嫉也。故为上官大夫所谮。见疏于王。此固常理而不足以为恨者也。原于此时。宜度王之不寤。灭迹远遁。混于常流。庶使其王之恶。渐久而稍灭也。原不然。复欲见容于襄王。反为令尹子兰所谗。放逐江潭。作湘之累囚。至是虽欲遁去。其可得乎。是故。憔悴其容。行吟泽畔。作为离骚。多有怨旷讥刺之辞。则是亦足以显君之恶。而乃复投水而死。使天下之人。深咎其君。乃至楚俗为竞渡之曲。以慰其溺。贾谊作投水之文。以吊其冤。益使王之恶。大暴于万世矣。湘水有尽。此恶何灭。且纣之恶。久已浮于天下。虽比干不死。未免为独夫而取刺于万世矣。虎王举大义忘小嫌。卒王天下。功业施于万世矣。则其德不以二子之死大损也。况二子非虎王之臣也。乃纣之臣。谏伐其君而死。以成其节也。何与于虎王哉。若怀王则听谗疏贤而已。当时此事。无国无之。原若不死。则王之恶。想不至大甚。吾故曰。原死非其所。以显其君之恶耳。予之此论。乃所以雪原之冤。而益贬其君之恶。庶以讽后之信谗斥贤耳。非固讥原也。惜也其死之非其所宜也。呜戏。」
后世纪念
每年的农历五月初五为端午节,中国人们会在中华端午节纪念这位伟大的诗人。
楚国人民十分想念屈原,民间流传吃粽子、赛龙舟的习俗,都和屈原有关。赛龙舟相传是为了打捞屈原的尸体,或以鼓声吓走吃屈原遗体的鱼。(一说是为了纪念越王勾践操练水师,另说则是纪念伍子胥)不过仍然充分反映了人们对屈原的热爱,也说明了屈原在人们心目中的地位。
吴钧《续齐谐记》记载据说屈原死后,人们投祭屈原的食品,都被蛟龙抢走了,而蛟龙却忌惮楝树叶和五色丝线,所以人们就把米包成粽子来祭祀屈原。另说则是纪念伍子胥。
这些传说都不可靠,据闻一多《端午考》考证在屈原投江之前,吴越一带已有端午节存在,但从屈原2200多年前逝世一直到今天,中国社会主流所公认的一直是端午节祭祀屈原。
由于屈原忠君爱国,却不得不自杀于江边,后人将其奉为诸「水仙王」之一,认为屈原在天之灵可以保佑渔民、船员及水上贸易商旅。
轶事
中国火星探测任务命名为「天问一号」,「天问」一词即取材自《楚辞》中屈原所创作的长诗《天问》,以此提出自己的疑问,表达了对真理执著的追求。此命名并非为火星任务的专属命名,其他的行星任务将也会以此为命名方向,只是编号不同。
注释
参考书目
•
•
• Laurence A. Schneider著,张啸虎等译:《楚国狂人屈原与中国政治神话》(武汉:湖北教育出版社,1990)。
• 卜松山:〈屈原和八十年代中国知识分子〉。
• 金开诚《屈原辞研究》,江苏古籍出版社
Historical details about Qu Yuan's life are few, and his authorship of many Chu Ci poems has been questioned at length. However, he is widely accepted to have written The Lament, a Chu Ci poem. The first known reference to Qu Yuan appears in a poem written in 174 BC by Jia Yi, an official from Luoyang who was slandered by jealous officials and banished to Changsha by Emperor Wen of Han. While traveling, he wrote a poem describing the similar fate of a previous "Qu Yuan." Eighty years later, the first known biography of Qu Yuan's life appeared in Han dynasty historian Sima Qian's Records of the Grand Historian, though it contains a number of contradictory details.
显示更多...: Life Legacy Chu Ci Religion Patriotism Dragon Boat Festival
Life
Sima Qian's biography of Qu Yuan in the Records of the Grand Historian (Shiji), though circumstantial and probably influenced greatly by Sima's own identification with Qu, is the only source of information on Qu's life. Sima wrote that Qu was a member of the Chu royal clan and served as an official under King Huai of Chu (reigned 328–299 BC).
During the early days of King Huai's reign, Qu Yuan was serving the State of Chu as its Left Minister. However, King Huai exiled Qu Yuan to the region north of the Han River, because corrupt ministers slandered him and influenced the king. Eventually, Qu Yuan was reinstated and sent on a diplomatic mission to the State of Qi. He tried to resume relations between Chu and Qi, which King Huai had broken under the false pretense of King Hui of Qin to cede territory near Shangyu.
During King Qingxiang's reign, Prime Minister Zilan slandered Qu Yuan. This caused Qu Yuan's exile to the regions south of the Yangtze River. It is said that Qu Yuan returned first to his home town. In his exile, he spent much of this time collecting legends and rearranging folk odes while traveling the countryside. Furthermore, he wrote some of the greatest poetry in Chinese literature and expressed deep concerns about his state. According to legend, his anxiety brought him to an increasingly troubled state of health. During his depression, he would often take walks near a certain well to look upon his thin and gaunt reflection in the water. This well became known as the "Face Reflection Well." On a hillside in Xiangluping (at present-day Zigui County, Hubei Province), there is a well that is considered to be the original well from the time of Qu Yuan.
In 278 BC, learning of the capture of his country's capital, Ying, by General Bai Qi of the state of Qin, Qu Yuan is said to have collected folktales and written the lengthy poem of lamentation called "Lament for Ying". Eventually, he committed suicide by wading into the Miluo River in today's Hubei Province while holding a rock. The reason why he took his life remained controversial and was argued by Chinese scholars for centuries. Typical explanations including martyrdom for his deeply beloved but falling motherland, which was suggested by the philosopher Zhu Xi of Song Dynasty, or feeling extreme despair to the situation of the politics in Chu while his lifelong political dream would never be realized. But according to Yu Fu, widely considered to be written by Qu himself or at least, a person who was very familiar with Qu, his suicide was an ultimate way to protect his innocence and life principles.
Qu Yuan is said to have expressed his love for the ruling monarch, King Huai of Chu, through several of this works, including The Lament and "Longing for Beauty".
Legacy
Qu Yuan is regarded as the first author of verse in China to have his name associated to his work, since prior to that time, poetic works were not attributed to any specific authors. He is considered to have initiated the so-called sao style of verse, which is named after his work The Lament, in which he abandoned the classic four-character verses used in poems of Shi Jing and adopted verses with varying lengths. This resulted in poems with more rhythm and latitude in expression. Qu Yuan is also regarded as one of the most prominent figures of Romanticism in Chinese classical literature, and his masterpieces influenced some of the great Romanticist poets in Tang Dynasty. During the Han Dynasty, Qu Yuan became established as a heroic example of how a scholar and official who was denied public recognition suitable to their worth should behave.
Chu Ci
Chu was located in what is now the Yangzi River area of central China. At this time, Chu represented the southern fringe of the Chinese cultural area, having for a time been part of both the Shang dynasty and the Zhou dynasty empires. However, the Chu culture also retained certain characteristics of local traditions such as shamanism, the influence of which can be seen in the Chu Ci.
The Chu Ci was compiled and annotated by Wang Yi (died AD 158), which is the source of transmission of these poems and any reliable information about them to subsequent times; thus, the role which Qu Yuan had in the authoring, editing, or retouching of these works remains unclear. The Chu Ci poems are important as being direct precursors of the fu style of Han Dynasty literature. The Chu Ci, as a preservation of early literature, has provided invaluable data for linguistic research into the history of the Chinese language, from Chen Di on.
Religion
Following his suicide, Qu Yuan was sometimes revered as a water god, including by Taiwanese Taoists, who number him among the Kings of the Water Immortals.
Patriotism
Qu Yuan began to be treated in a nationalist way as "China's first patriotic poet" during World War II. Wen Yiduo—a socialist poet and scholar later executed by the KMT—wrote in his Mythology & Poetry that, "although Qu Yuan did not write about the life of the people or voice their sufferings, he may truthfully be said to have acted as the leader of a people's revolution and to have struck a blow to avenge them. Qu Yuan is the only person in the whole of Chinese history who is fully entitled to be called 'the people's poet'." Guo Moruo's 1942 play Qu Yuan gave him similar treatment, drawing parallels to Hamlet and King Lear. Their view of Qu's social idealism and unbending patriotism became canonical under the People's Republic of China after the 1949 Communist victory in the Chinese Civil War. For example, one high-school Chinese textbook from 1957 began with the sentence "Qu Yuan was the first great patriotic poet in the history of our country's literature". This cult status increased Qu Yuan's position within China's literary canon, seeing him placed on postage stamps and the Dragon Boat Festival elevated to a national holiday in 2005. It has, however, come at the expense of more the critical scholarly appraisals of Qu Yuan's historicity and alleged body of work that had developed during the late Qing and early Republic.
Dragon Boat Festival
Popular legend has it that villagers carried their dumplings and boats to the middle of the river and desperately tried to save Qu Yuan after he immersed himself in the Miluo but were too late to do so. However, in order to keep fish and evil spirits away from his body, they beat drums and splashed the water with their paddles, and they also threw rice into the water both as a food offering to Qu Yuan's spirit and also to distract the fish away from his body. However, the legend continues, that late one night, the spirit of Qu Yuan appeared before his friends and told them that he died because he had taken himself under the river. Then, he asked his friends to wrap their rice into three-cornered silk packages to ward off the dragon.
These packages became a traditional food known as zongzi, although the lumps of rice are now wrapped in leaves instead of silk. The act of racing to search for his body in boats gradually became the cultural tradition of dragon boat racing, held on the anniversary of his death every year. Today, people still eat zongzi and participate in dragon boat races to commemorate Qu Yuan's sacrifice on the fifth day of the fifth month of the traditional lunisolar Chinese calendar. The countries around China, such as Vietnam and Korea, also celebrate variations of this Dragon Boat Festival as part of their shared cultural heritage.
文献资料 | 引用次数 |
---|---|
全唐文 | 1 |
四库全书总目提要 | 23 |
喜欢我们的网站?请支持我们的发展。 | 网站的设计与内容(c)版权2006-2024。如果您想引用本网站上的内容,请同时加上至本站的链接:https://ctext.org/zhs。请注意:严禁使用自动下载软体下载本网站的大量网页,违者自动封锁,不另行通知。沪ICP备09015720号-3 | 若有任何意见或建议,请在此提出。 |