Speaking of "Li Sao", we have to talk about Chu Ci. Turning over the pages of the Warring States Period, what you can see are not only eloquent arguments but also difficult and boring theoretical explanations. This is due to the environment of the times. However, among the voluminous and heavy words, there shines a moving text that is smart, elegant, romantic and poignant. This is "Ci". The Songs of Chu and the Book of Songs together constitute the source of Chinese classical poetry. The Book of Songs created the tradition of realism, while the Songs of Chu created the tradition of romanticism. In fact, "Chu Ci" is not only poetry, but also a legendary and beautiful myth.
The Chinese nation is a precocious nation. While Western nations were still immersed in the mysterious imagination of God, people in the Central Plains had already entered the era of rationality ahead of schedule amid frequent wars and complex political struggles. In order to escape the civil strife in the royal family, some members of the Eastern Zhou clan came to Chu State with a large number of classics. This batch of classics had an important impact on the culture of Chu State. However, the Chu land is far away from the Central Plains after all, and the rationality of the Central Plains cannot completely constrain Chu culture. People in the Central Plains always incorporate literature and art into the categories of etiquette and ethics. The so-called "poetry expresses aspirations". This utilitarian purpose makes the literature and art in the Central Plains inevitably have a dignified appearance. The people of Chu are different. While people in the Central Plains no longer believe in witchcraft, the people of Chu are still immersed in a mythical world full of strange imaginations and passionate emotions. They grew up in an area with a strong atmosphere of witchcraft culture, maintained their innocent temperament, and the art they created had a flexible and free character.
"Chu Ci" is rooted in the unique cultural soil of Chu region, and its spirit is closely connected with the life of Chu people.
Hong Liangji in the Qing Dynasty once said, "The spirit of heaven and earth flourishes in the southeast, and the mountains and rivers of Chu are so majestic and magnificent that they can express human nature." Qu Fu's "vanilla complex" is a reflection of the natural ecological environment of Chu. The Chu region has a humid climate, fertile soil and beautiful water, which provides excellent conditions for the growth and reproduction of vegetation, birds and animals. Lush vegetation can be seen all over the mountains and rivers of Chu State. It is these plants with various names that create the fragrant world of "Chu Ci". The "Illustrated Book of Plants of the Songs of Chu" by Mr. Pan Liangjun, a Taiwanese scholar, divides the plants in "The Songs of Chu" into two categories: fragrant wood and bad grass. Thirty-four species of plants, including orchid, pepper, osmanthus, sage, orange, and pomelo, belong to the former, and 16 species, including amaranth, wormwood, mugwort, thorns, and vitex, belong to the category of weeds and trees. "Hu Jiangli and Pi Zhixi were admired by Ren Qiulan." Qu Yuan persisted in the company of fragrant grass and beautiful trees, and deeply hated the bad grass and filthy trees. This is a manifestation of the noble soul of a scholar-bureaucrat. The luxuriant grass and noble character complement each other and jointly build a fragrant world of Chu Ci.
"Chu Ci" is the "love song" of the Chu people. During the Warring States Period, witchcraft was prevalent in Chu State, and people believed in gods devoutly. In order to please the gods, the Chu people composed many songs to worship and welcome the gods. When worshiping the gods, they sang their deep attachment to the gods. "Nine Songs" is a love song between the Chu people and the gods, full of deep love. of human touch. Perhaps due to the huge differences between humans and gods, love in "Nine Songs" is always hindered by many obstacles, revealing the helplessness and sadness of being unable to communicate. "Xiang Jun" sings: "The spirit is high and the clothes are not covered, and the female Chan Yuan is here to rest for me. The tears are flowing across the river, and I miss you in silence." "Mrs. Xiang" sings: "There are orchids in the Yuan, and there are orchids in the river. I miss the young master but I dare not say anything. I look into the wilderness and look into the distance, watching the flowing water." Both Xiangjun and Mrs. Xiang are the gods of Xiangshui, and the description of their love is permeated with the customs of Yuanxiang. The article "Mountain Ghost" interprets the love world of mountain ghosts, "If someone comes to the mountains, he is attracted by flowers and flowers. He can look at you and smile, and admire him for his graceful and graceful appearance." Such a person who lives deep in the mountains The beautiful mountain ghost among them is alone with Red Leopard and Wenli day and night, watching his age grow old but unable to meet the one he longs for. Alone and independent in the misty mountains, "apes chirp and bark at night, the wind rustles and trees rustle, and I miss my son but I am worried about leaving."
"Li Sao" touches the world not only because it conveys Qu Yuan's noble ideals, but also because it has a romantic and free spirit. After hitting a wall in reality, the poet turned his attention to the divine realm, "The jade and the Qiu are riding on the swans, and the wind is lingering on the river. I ordered Xi and Yan to cut off the knots, and look to the mountains and rivers without being forced. The road is long and long. Far away, I will search up and down... I will help you with the white water, and I will climb the wind and ride the horse." In these lines of poems, Qu Yuan rides the mythical beasts to travel in the divine world, communicating freely with the gods and men. This is of course It is his imagination, but it is this imagination that gives the poem an infinite romantic spirit.
The more people are restrained, the more they long for freedom, and people in troubled times especially long for freedom. Born in the Warring States Period, suffering from the chaos of the world, "Chu Ci" and "Zhuangzi" also show a pursuit of a happy state. According to some statistics, the word "Xiaoyao" appears more than 90 times in "Chu Ci". Qu Yuan said in "Li Sao" that "the road is long and long, and I will search up and down." The carefree state of "Chu Ci" is often reflected in this kind of ideological activity of "searching up and down" that is not limited by time and space. As a poet, Qu Yuan was not only concerned about the fate of Chu State, but also about the fate of all mankind. He thought about the way out for Chu State and also explored the mysteries of the universe and mankind. In the article "Heavenly Questions", Qu Yuan used more than 1,500 words to ask more than 170 questions in one breath, covering everything from ancient times to the present, from heaven to earth, from history to myths and legends. The whole text is mainly composed of four-character sentences, with occasional seven-character sentences and miscellaneous words. It is neat and tidy without losing variety. Throughout the ages, things in heaven and earth have poured into the poet's writings, all in one go, round and round, and soul-stirring.
In "Chu Ci", Qu Yuan often showed hesitation and wandering mood. Whenever he was in this state, Qu Yuan did not simply express his emotional distress, but always turned to the divine world to find a way out. "The morning starts from Cangwu Xi, and the evening arrives at the county garden. If you want to leave this spirit of Suoxi less, the sun will suddenly turn dusk. I ordered Xihe to pay attention to the festival, and look at the mountains and rivers without pressing. The road is long and long. , I will search up and down. I drink the remaining horses in the salty pond, and the bridles are as big as the hibiscus. I fold the trees to brush against the sun, and chat with the sheep." ("Li Sao") The protagonist travels far and wide, but cannot find life. The destination seems to be very distressing, but in the midst of distress, you can still search for it in a carefree way, which is enough to be admired.
Although Qu Yuan had many dissatisfactions in life, isn't it a kind of freedom to be able to escape reality, transcend past and present, and travel freely between heaven and earth?
The wars of the Warring States Period have become the ashes of history, and "Chu Ci" has been passed down to this day with its beautiful and moving artistic charm, showing us a different style in troubled times.
