Help me find the original text and notes (main) of Qu Yuan's nine songs (I).

Dong Huang tai yi

When the zodiac is auspicious, Mu will go to see the emperor happily.

Caressing the sword like jade is beautiful.

Yao Xi Yu Tang, the only thing that can kill Xi Fang Qiong.

Yao Hui steamed Xi Lan chicken, steamed bun wine Xi pepper paste.

Playing drums and relaxing festivals, Hao advocated.

Ling Yan Xi Meifu, Fang Feifei Xi full house.

The dispute of five tones is complicated, and you are happy in Lekang.

As the first poem of Nine Songs, Dong Huang Tai Yi has a special position and significance in the whole poem. Although since Wang Yi in the Eastern Han Dynasty, there has been no disagreement among note writers on the view that Emperor Dong Taiyi is a god, but there are different opinions on what kind of god it is. "Selected Works" Tang Zhu Yun: "Taiyi, the star name, the god, the temple is in the east of Chu, to match the East Emperor, so the cloud is the East Emperor." Think that the East Emperor Taiyi is the East Emperor; Hong Xingzu's Addendum to Songs of the South and Zhu's Notes on Songs of the South both inherited his theory, while He Chao's Reading the Book of Changes and Qu are regarded as the god of war. Wen Yiduo thought it was Fuxi; Some people think that Taiyi and Qi are gods.

In fact, "Taiyi" was not a god in Qu Yuan's time, nor can it be regarded as the title of god in "Taiyi of the Eastern Emperor". The "East Emperor", because of the correspondence between East and Spring in the pre-Qin period, shows that it is the reference of Spring God. Before finding more conclusive materials, it is feasible to say that "Dong Huang Tai Yi" should be a spring god. As for "Taiyi", it means the beginning and the beginning, symbolizing the beginning and the beginning.

At the beginning of the poem, first explain the time of sacrifice-because it is a sacrifice to the spring god, the time should be in spring. When the time of kira yamato is in spring, people are prepared to respectfully offer sacrifices to the emperor-the God of Spring-Donghuang Taiyi, so that he can come to the world happily and bring a new atmosphere of revival, life reproduction and vitality to the world. The priest who presided over the sacrifice touched her long sword, arranged her clothes and waited for the arrival of the spring god. The first four sentences make the time of sacrifice and the worshippers' reverence and piety to the spring god concise and clear.

Then it describes the necessary sacrifices: Yao Xi, jade stir-frying, Chu's fragrant grass to welcome the spring god, and wine and delicacies to entertain the spring god. All this, together with countless voices and drums, tells people that spring is coming. The whole sacrificial atmosphere began to reach a climax.

The last four sentences are the end of the whole poem and the climax of the sacrifice-at this time, the spring god came. "Beautiful clothes"-the beautiful dance of the spring god, and "full of fragrance and beauty"-are the breath and breath of spring brought by the spring god. Greet the people who are expecting, so the bells and drums chime and the flutes chime, which makes the joyful atmosphere reach a climax. The last sentence, "Your heart rejoices in Le Kang", is not only a direct description of the happy expression of the spring god's well-being, but also a happy attitude of people who worship the arrival of the spring god.

Although the whole poem is short in length, it has distinct levels, vivid description and warm atmosphere, giving people a solemn and cheerful feeling, fully expressing people's respect, welcome and hope for the spring god, hoping that the spring god will bless the world and bring good news to human life reproduction and crop growth.

Qu Yuan vividly showed the whole process and scene of offering sacrifices to the gods in a short and pithy space, which left a deep impression on people. According to (Xu)

Appreciation of Nine Songs Dong Jun

Dong Jun

I will go to the east and light my threshold.

Caress the rest of the horse, drive safely, and the night is bright and clear.

Riding a dragon, riding a thunder, carrying a cloud flag.

Take a long breath and you will be on the top, and your heart will be low.

Strong lewdness entertains people, and the viewer forgets to return.

I play drums and Xiao Zhong plays drums.

Singing and blowing, thinking and protecting, being virtuous and loving.

Fei Fei Xi Cui Zeng, show poetry and dance.

When the law is obeyed, the spirit will cover the sun.

Qingyun was dressed in white, holding a long arrow and shooting at Sirius.

Cao Cao's arc descended, helping Beidou to make cinnamon pulp.

I wrote Yu, Gao Chixiang, and I went to the East.

What is the object of sacrifice in the poem Dong Jun? In ancient times, it was the same as saying that you were a sun god. Hong Xingzu's Addendum to Songs of the South said: "Boya said:' Zhu Ming, Yaoling, Dong Jun, day and night.' "Han Shu's Thoughts on Friendship" includes Dong Jun. Zhu's "Chu Ci Zhu" said: "This day is also a god." Li Yue:' The son of heaven is outside the East Gate. Dai Zhen's "Qu Zhu" says: "Rites and music offer sacrifices:' Sacrifice to the altar." He also said, "Sacrifice to the East." "Sacrifice Law" says: "The sun is also sacrificed in the palace." This song is written for Chen Song and Dance and dedicated to the ceremony of welcoming the Japanese. In modern times, Wang Kaiyun began to have different opinions. His Interpretation of Songs of the South said: "Dong Jun is the God of Ju Mang. I used to think it was a ceremony, not a cloud in the text. " According to a sentence in the poem "When the spirit comes, hide the sun", he thinks that God and the sun are obviously different, so he denies that the sun god is worshipped in the poem, and regards it as a wooden god, that is, Ju Mang, the God of the East. The sentence "God comes to cover the sun" is actually like the sentence "God comes to cover the sun like a cloud" in Mrs. Xiang, which shows that the gods are not the gods worshipped in the article, but a group of other gods. The immortal in "Mrs Xiang" is the immortal of Jiuyi Mountain, and this article is the immortal of followers, so it can be described as "covering the sky" and "like a cloud". If the "spirit" is defined as a god, people will not take it for themselves, which is obviously subjective speculation. Moreover, as the modern Chen Zizhan's "The Direct Interpretation of Songs of the South" said: "If you think Dong Jun is the God of the East, why do the gods of the four parties, or the emperors of the five parties, only sacrifice one of them?"

Poems offering sacrifices to the sun god are naturally full of worship and praise for the sun, the source of light. This kind of worship and praise is the eternal theme of ancient and modern China and foreign countries. Everything grows on the sun, and the worship and praise of the sun is naturally the most sincere and enthusiastic. Of the nine songs, this one is the most lively.

At the beginning of this article, I deliberately described the warm and bright glow of a red sun generate. Just like a dark theater suddenly opened, it showed a bright background, which made the whole atmosphere very strong. When the rising sun is about to come out, it is natural to illuminate the sunrise place where Dong Jun, the sun god, lives first, which naturally leads to the sun god. Dong Jun is great. The sun he controlled gave light and tropics to mankind. He is so generous and selfless that he naturally has that leisurely attitude. Therefore, he always drives the solar car slowly and calmly, performing his sacred duty for a day.

Then, when the sun shines on the earth, what is the significance of the sun god to mankind? Instead of describing the reflections of the earth and mountains, the author still depicts a magnificent scene of the sun god walking in the sky around the theme. The dragon here and the horse above are actually the same thing. Fei Long and Tian Ma are both gods, so they are often called each other in Qu Fu. Unlikely and unconstrained style, Kelby. The thunder here is actually the sound of a dragon car running over. And with the gorgeous clouds in the sky, it stands out like a dragon car with ten thousand banners. This kind of scene can only be understood from the description of the mighty travel of the son of heaven in later generations.

At this point, the author turns his pen and makes Dong Jun sigh. What is he sighing about? Because he will return to his habitat, and he can't be intoxicated with the glory that brings light and everything to mankind for a long time, so he only has nostalgia and hesitation. But the thunder dragon car and the cloud flag in the weather really made him happy, and even the viewers forgot to go back because of it.

When the viewer mentions it, it naturally leads to an extremely grand and warm scene to meet the worship of the sun god. People play the harp, drum, bell, cuju and dance. As a result, officials in Dong Jun were also impressed by people's piety, and they covered the sky one after another.

Dong Jun's duty is clear, that is to bring light to mankind. However, the Dong Jun described here is different. Instead of quietly returning in the twilight, he continued to work hard for the peace and happiness of mankind. He will raise a long arrow to shoot Sirius, who is greedy and lustful, and hold a bow to prevent disaster from coming to earth. Then he will use Beidou as a kettle, fill it with wine, sprinkle it on the earth, bless mankind, and then drive on in a dragon car. The word "Gao" here once again vividly shows the calm, great and invincible tolerance. Dai Zhen's annotation to Qu Yuan thinks that Sirius split in Qin, so "shooting Sirius with a long arrow" has the heart of "repaying Qin", which reflects the enemy of Qin and is related to historical facts. This theory is not nonsense.

There is no tenderness for children in the poem, only lofty fraternity; There is no strong fragrance, only warm feelings, which is consistent with the theme of human reverence and praise for the Japanese god Dong Jun.

According to the music and dance performances at the sacrificial ceremony, it can be judged that the first and second chapters were sung by witches dressed as gods, the third chapter was sung by witches who greeted gods, and the fourth chapter was sung by witches dressed as gods. The connection between the songs in each chapter is very natural, which sets off the dignity, elegance, majesty and bravery of the Sun God in the mellow singing, and the sonorous vocal music is a proper interpretation of god of light's brilliant glory. (Wang Hongli)

Appreciation of Nine Songs in the Cloud

Yunzhongjun

Bathing orchid soup is fragrant, and Hanfu is beautiful;

Linglian curled up and stayed, rotten and bright;

I want to pay tribute to Shougong, and I want to be with Guang Qi.

Dragon driving, imperial clothing, chatting, swimming, Zhang Zhou;

The spirit emperor Xi has fallen, and he is far away from the clouds;

There are many people in Jizhou, and the four seas are poor;

Husband is too relieved, he is very worried;

"The King in the Cloud" is a song and dance speech to worship the cloud god. The explanation of Wang Yi's "Songs of the South" said: "The monarch is in the clouds, and the cloud god is prosperous. A glance at the screen. " The bamboo slips unearthed from Tomb No.1 of Tianxingguan in Jiangling have the name of "Yunjun", which is obviously the abbreviation of "Yunzhongjun", which proves that Yunzhongjun is the cloud god. Or think that the moon god, Raytheon, Yunmengze God, Yunzhong County God and Goddess Gao Yun are indispensable.

The poem "King in the Cloud" is in the form of a duet between a priest and a wizard (ling zi) who plays the cloud god, to praise the cloud god and express his admiration for it. Why does it have to be a duet? First of all, the poem says: "the spirit emperor Xi descended", and "spirit" refers to God. He added, "The spirit is still curled up." The textual research of Chu Ci says: "A book has a sub-word under its spirit." Wang Yi's note: "The Chu people named the witch a ling son." So is the theory of Guang Ya Shi Shu San. Then this "spirit child" or "spirit" refers to the cloud god or the witch possessed by the cloud god. Then, the two parts of the poem about "spirit" and the sentence about "Jun" are all sung by worshippers. But the next four sentences in the poem, "I want to celebrate the Palace of Eternal Life" and "I am resting in Jizhou", are undoubtedly the lyrics of YunZhongJun, although they are not what witches should say. Secondly, the other four poems of offering sacrifices to the gods in Nine Songs, except Dong Huang Tai Yi, which has the function of welcoming the gods, also appear in the form of duets.

The sacrificial songs and dances in "Nine Songs" are performed at night with the help of bonfires, bamboo lanterns, Song and Ming Dynasties and lights, so they present a mysterious and trance-like atmosphere.

The song Jun in the Cloud can be divided into two chapters according to rhyme, and each chapter is a duet. The first four sentences are singing to the witch, saying that she bathed herself with delicious soup and put on colorful clothes to see God. Zi Ling danced, but the gods did not leave, and the sacred light was weakly released from his body. This is to show the piety of sacrifice and the scene of sacrifice.

The following four lines "I want to celebrate the Palace of Eternal Life" were sung by Jun in the Cloud (the spiritual son of Jun in the Cloud), showing the majesty, ostentation and extravagance of God. Because witches greet, salute and praise God, God is happy, full of energy and radiant. The word "Guang Qi with sun and moon" accurately expresses the characteristics of clouds; As far as the sky is concerned, only stars and clouds can stand side by side with the sun and the moon, but the stars can only be seen when there is no sunshine on a clear day. If there is no moon at the same time, it will be brighter. However, clouds shine by sunlight. Clouds reflect the sun and give off silver light. Sooner or later, the sun will disperse and become beautiful. Therefore, some people say that "this is Guang Qi and the sun and the moon". Of these two sentences, the former one shows the identity of "God" and the latter one shows the identity of "Cloud God". "Dragon riding the emperor's clothes" means enjoying the journey on earth. "Chatting and visiting Zhang Zhou" means that people are willing to honor their prayers and sacrifices, and they are willing to know the situation. The ancients thought that it was raining under the cloud, and the cloud owner had the responsibility to rain. Therefore, in Zhou Li, there are a lot of rain teachers without cloud teachers, and nine songs with cloud teachers without rain teachers. This is also the reason why the screen is either the cloud master or the rain master. "Screen" means shielding. "Li Sao" and "Li Sao" Wang Yi Note: "Gai." Guangya Shi II: "Obstacles also." Then the name "screen" actually means the same as "looking at Jizhou and getting rich, crossing the sea and getting poor" Zhou Xuanwang's poem for rain is called Han Yun, and Jia Yi's poem for compassion is called Drought Cloud, which shows the ancients' views on clouds and cloud gods.

The witch worshippers sang, "The spirit emperor has fallen, and he is anxious to lift it up among the clouds." It means that the clouds are on the king, and the sacrifices are far behind. The "emperor" is a symbol given to witches by God. After the arrival of the gods, it rose like a hurricane. This is to show the majesty and extraordinary of the cloud god. "Looking at Jizhou and being rich, but being poor all over the world" is the characteristic of the cloud god who ascended to heaven and was widely seen by the public. The last two sentences, offering sacrifices to witches, show the melancholy and yearning for the departure of the gods, and show the dependence on the cloud gods. The purpose of offering sacrifices to the cloud god is to rain, hoping that the cloud will rain and the weather will be favorable. So when Yun Shen left, people felt lost. Ode to a Drought Cloud describes the initial accumulation and connection of clouds, "if flying vertically and horizontally" and "if thundering", but the result is "the wind finally stops, the tomb is blocked and collapsed. Or go deep into hiding, struggle to leave and die. If the profile swings, it will be clean and the sun will shine without embarrassment. " The wind blew away and hope was completely shattered. Fu said at the end: "I miss the white clouds, and my intestines are like knots." ..... Why complain about white clouds, but people are embarrassed! "It shows a feeling very similar to that in the cloud. It can be seen that the yearning of God in the clouds only shows people's yearning for clouds and rain.

This article, regardless of people's lyrics or God's lyrics, shows the characteristics of Cloud God from different angles, showing people's yearning for Cloud God and God's courtesy and respect for people. Passion, beyond words.

Appreciation of Xiang Jun's Nine Songs

Xiang Jun

If you can't do it, stay in Zhongzhou.

Beauty needs repairing, and I want to take a boat.

Yuan Xiang has no waves, and the river flows safely.

Looking ahead, who will think about it?

Drive the flying dragon to the north and drive my way to Dongting.

Ficus pumila, cypress and silk, sun, radial and blue.

Looking at the sun, I am extremely ordinary, and I am eager to recharge my batteries.

Yangling is not very high, while female Chanyuan is breathless.

I shed tears and muttered, I miss you and worry about you.

The laurel is blue and the ice is white.

Pick Ficus pumila in the water, hibiscus and sawdust.

The heart is different, the media is in trouble, and the grace is not shallow.

The stone wrasse is shallow, and the dragon is graceful.

If you are unfaithful, you will complain for a long time, and if you don't believe it, you will not be idle.

In the morning, the river is high, and in the evening, the festival is in the north.

The bird is above the house and the water is below the hall.

Donate Yu Jun to the middle of the river and leave Yu Peixi to Lipu.

If you marry Zhou Fang Xi Du Ruo, you will inherit Xi's daughter.

It's too late to think about it again, and it's hard to talk about it.

Among Qu Yuan's Nine Songs, Xiang Jun and Mrs. Xiang are the two works with the most interesting life and romantic color. While people appreciate and admire its unique southern customs and touching artistic charm, they are puzzled by the true identity of Mrs. He Xiang and have a long discussion and debate.

From the related ancient books in the pre-Qin period, although "Two Daughters" and "Xiangling" are mentioned in Songs of the South and Dongting Mountain ... There is a saying in Shanhaijing that "the emperor's two daughters lived in the source of the river", there is no mention in Shanhaijing that she died for her southern tour, and there is no mention in Postscript that Mrs. Xiang drowned in pursuit of her. The initial combination of the two is Historical Records of Qin Shihuang. It is recorded in the book that when Qin Shihuang cruised to Xiangshan (now Junshan in Dongting Lake), he "asked the doctor,' What is the God of Xiang Jun?' The doctor said to him, "Yao's daughter, Shun's wife, is buried here." Later, Liu Xiang's Biography of Lienv also said that Shun "died between Jiang and Xiang, which is commonly known as". This clearly pointed out that it was Shun's two concubines, but not Mrs. Xiang. When Wang Yi made a note for Chu Ci in the Eastern Han Dynasty, because the second concubine was a woman, she was only suitable to be Mrs. Xiang, so she was called "the God of Xiang Water". For this explanation. Han Yu in the Tang Dynasty was not satisfied. In the tablet of Huangling Temple, he thought it was, because it was a princess, so he was called "Jun". Nv Ying is the second princess, so she is called "madam". After the Song Dynasty, Hong Xingzu's Supplementary Notes on Chu Ci and Zhu's Collection Notes on Chu Ci all followed this theory. The advantage of this statement is that she and Mrs. Xiang belong to two people, which avoids the trouble of calling Mrs. Xiang a concubine, but it still fails to solve the gender difference between them, thus leaving difficulties for interpreting the obvious love between men and women in the works. In view of this, Wang Fuzhi adopted a more comprehensive view in the interpretation of Chu Ci in the late Ming and early Qing Dynasties, that is, he would describe it as the God of Xiang Shui and take his wife as his spouse, instead of sticking to the legend of Shun and his second wife. It should be said that this understanding is more in line with the actual work, so it is also desirable.

Although the legend of Shun and his second concubine has brought many difficulties to the discussion of Mrs. Xiang's skills, if the legend was widely circulated when Qu Yuan wrote Nine Songs, then the legend is completely consistent with the creation area. The word in Mrs. Xiang is easily reminiscent of Yao's second daughter, and then considering the legendary factors such as Shun and his second concubine wandering mountains and rivers and meeting for no reason. Therefore, we should not only pay attention to the possible influence of legends on the works, but also not stick to the specific personnel of legends, which should be the basic point for us to understand and appreciate these two works.

From this point of view, it is not difficult to see that, as a song to worship the gods, Xiang Jun and Mrs. Xiang are a connected whole, and can even be regarded as two parts of the same movement. This is not only because the two works are secretly linked as "Zhu Bei" in the same place, but also because their last paragraphs are almost identical in content and meaning, so that they are considered as the chorus of the singer during the sacrifice (see the note "Qu Yuan Fu").

This song "Xiang Jun" was sung by the actor of the goddess, expressing the complex feelings of disappointment, doubt, sadness and complaint caused by the failure of the male god to arrive as scheduled. In the first paragraph, the beautiful Mrs. Xiang, dressed up, arrived at her date place by boat with great interest, but she didn't arrive, and she blew her sad flute in disappointment. The first two sentences came out in the form of questions. As soon as they came up, they revealed the fact that they didn't go to see love with doubts in their hearts, which made a clear foreshadowing for the lyric of the whole song. The following two sentences say that for this date, she made serious preparations, decorated her already good appearance just right, and then came by boat. This shows that she attaches great importance to this opportunity to meet, and her heart is full of love for Xiang. It is under the control of this psychology that she even sincerely prays that the Xiangjiang River in Yuan Dynasty is calm, so that Xiang Jun can keep the appointment smoothly. However, after a long time, he still didn't come, so he could only play the flute in a low voice to pour out his infinite thoughts about Xiang. This description makes people see a picture of a beautiful woman looking forward to autumn water.

In the second paragraph, before long, Mrs. Xiang drove a canoe north to Dongting Lake to find it, and she was busy running around on the shore. As a result, Xiang Jun is still missing. Here, the work closely combines the mental journey and inner feelings of finding Mrs. Xiang. You see, she first drove the dragon boat north out of Xiangpu and turned to Dongting. At this time, she was obviously full of hope for finding Xiang Jun. But nothing can be seen except vast lakes and beautifully decorated ships; Disappointed, she was still unwilling, so she looked at Chaoyang and hoped to capture the whereabouts of Xiang Jun; However, all this ended in vain, and her mind crossed the river again, searching in the vast waters around Yuanxiang, and finally failed to find it. Such affectionate expectation and persistent pursuit made the ladies around her sigh for her. It was the sigh of others that deeply touched and stimulated Mrs. Xiang, pushing the emotional waves rolling in her heart to a turbulent climax, making her cry uncontrollably and heartbroken at the thought of not getting up at the station.

The third paragraph is mainly a direct catharsis of disappointment and resentment. Mrs. Xiang, who wrote the first two sentences, struggled to see it, and still rowed aimlessly in the water. Although the paddle that cut through the ice and snow is still swinging, it gives the impression that her movements are slow, heavy and mechanically repetitive. Then the metaphor of picking Ficus pumila from the water and picking hibiscus from the tree is summed up. The above pursuit is just a kind of futility, and it is also the inspiration for a series of reprimands and complaints about Xiang Jun's "different hearts", "ingratitude", "disloyalty" and "unbelief". This is Mrs. Xiang's angry words in extreme disappointment. It contains the intense pain that hopes are dashed again and again in the seemingly ruthless and fierce accusations. And its motivation comes from the unavoidable deep love for Xiang Jun. As the saying goes, the deeper the love, the greater the responsibility, which will show the inner world of a woman who boldly pursues love to the fullest.

The fourth paragraph can be divided into two layers. The first four sentences are on the first floor, describing the time when Mrs. Xiang drifted across the lake from morning till night, and re-emphasizing that she took a long bus ride back to the dating place "Zhu Bei" and still didn't see Mr. Xiang. The second layer is also the chess piece of the whole music from "donating the remaining money" to the end. Throw Yuhuan into the river. Leaving the ornaments on the shore is an excessive action made by Mrs. Xiang under the control of excessive emotions. According to common sense, this jade ring and accessories should be given to her by Xiang Jun. Now he doesn't care about the past and keeps breaking his word. What's the use of keeping these tokens of love and loyalty? Better throw them away. This is also the inevitable result of the above four "no" words. After reading this, people sympathize with regrets, but it is inevitable that there will be more regrets. The last four sentences became a turning point: when Mrs. Xiang gradually calmed down and put the grassland in the water and gave it to the maid who comforted her, a feeling of now or never came to mind. So she decided to "have a long view and broaden her horizons", take a long-term view, relax the tense heartstrings and wait slowly. This ending makes the whole story and the whole song reverberate, echoes the questions at the beginning of the article, and also leaves people with suspense of imagination.

Appreciation of "Nine Songs and Sweet Lady"

Xiangfuren

Di Zi fell on Zhu Bei, and his eyes were pitiful.

Autumn wind blows gently, and Dongting waves under the leaves.

Celebrate the wedding day by boasting a white cup.

What are the birds and trees in the apple?

In yuan there, and Li Lan, and I think the childe dare not speak.

Looking from a distance, look at the flowing water.

What do elk eat? What is jiaozi in court?

Chi Chao Ma Yu Xi Gao Jiang, Xi Ji Xi Lu.

When I heard that beautiful woman calling Yu, I drove away.

Build a room in the water, repair it and cover it.

The sun wall is like a purple altar, and the pepper is like a hall.

Xi Lan, Guidong, Yi Xinmei Xi Pharmacy.

This is a curtain, this is a curtain.

White Xi is a small town, and Shi Lan Xi is perfume.

Wu, dazzling Du Heng.

A hundred herbs combine with the real court to build a fragrant door.

When nine flowers meet, the spirit comes like a cloud.

The river donated more than I wanted, and Lipu left more than I wanted.

If you go to Tingzhou and Du Ruo, you will be far away.

You can't get it suddenly, you can speak freely and be tolerant.

As a companion to Xiang Jun, Lady Xiang was sung by a male god, expressing that Xiang Jun, who was on an appointment, came to Zhu Bei, but did not see Mrs Xiang's melancholy and confusion.

If these two songs are put together, then the story written in this "Mrs. Xiang" happened when Mrs. Xiang was waiting for the arrival of Xiang Jun, leaving Xiangpu in the north and turning to Dongting. Therefore, when Xiang Jun, who arrived that night, arrived at Zhu Bei, the appointment place, it was naturally difficult to meet his sweetheart. The work was written from this, which closely cooperated with the plot of Xiang Army.

The first sentence "Di Zi reduced to Xi Zhu Bei" is quite puzzling. "Di Zi" has always been interpreted as the daughter of Heaven Emperor, and later as the second daughter of Yao, but there is no doubt that it refers to the goddess of Xiang Shui. Generally speaking, this sentence means that Di Zi came to Zhu Bei, that is, from Xiang Jun's "Xi Zhu Bei"; However, this is inconsistent with what Xiang Jun wanted her to come but didn't see. Therefore, some people interpret this sentence as an invitation to you (see Zhan Antai's Qu Yuan), which makes the meaning more fluent.

In the first paragraph of this poem, I lingered on the bank of Dongting Lake for a long time, longing for the arrival of Mrs. Xiang with sincere expectation. This is a very intriguing picture of the environment and atmosphere: the cool autumn wind keeps blowing, the waves in Dongting Lake ripple, and the leaves fall on the shore. I can't see the Iraqi people kowtowing to you. I boarded the plane for a while and arranged the furnishings for a while, but it backfired. Until dusk, Mrs. Xiang didn't come. Compared with the abnormal phenomenon of "what is the bird in the apple and what is the bird in the tree", this situation highlights the disappointment and confusion that fills the hearts of the characters, which is meaningless. Among them, "the autumn wind blows, the waves in the cave are under the leaves" is a famous sentence about scenery, which is very effective in rendering the atmosphere and artistic conception, thus winning the appreciation of later poets.

On this basis, the second paragraph further deepened the desire for you. It is a typical artistic technique of pre-Qin poetry to use the grass beside the water to raise the silent yearning for Iraqis and to use the slowly flowing water to hint at the passage of time in the distance. Its advantage lies in the combination of characters and scenes, which is very infectious. The following elk eating the atrium and dumplings staying by the water are two abnormal phenomena, which are also metaphorical compared with the description of birds and nets in front, and are contrary to the desire to emphasize love again without seeing it. And then like Mrs. Xiang. In the anxiety of waiting, he rode from morning till night, and the result was slightly different from that of Mrs. Xiang: in the eager search, he suddenly had an illusion, heard the call of a beautiful woman and left with her. Therefore, the works have the following most imaginative and romantic brushstrokes.

The third paragraph is purely a scene of seeing Mrs. Xiang in your fantasy. This is a dazzling magical world: courtyards built in the middle of the water are all decorated with exotic flowers and fragrant wood. Its colorful colors and rich fragrance are unparalleled. Here, more than ten kinds of plants, such as lotus, sun, pepper, laurel, orchid, magnolia flower, medicinal materials, Ficus pumila, Hui, Zhi and so on, are listed in one breath, showing the splendor of the venue. Its purpose is to set off and reflect the joy and happiness in the hearts of characters with colorful external environment. Therefore, when the gods of Jiuyi Mountain came to take your lover, he suddenly realized that he woke up from this dreamlike beauty and fell into the pain of lovesickness again.

The last paragraph is not only the same as the end of Xiang Jun, but also the same sentence pattern. In desperation, as emotional as Mrs. Xiang, she abandoned the other party's gift on the riverbank, but the apparent rejection could not restrain her inner love. He finally recovered his calm, and planned to finish the psychological process of falling in love with acacia through patient waiting and expectation. He picked fragrant Du Ruo from Tingzhou and prepared to give it to Mrs. Xiang in the distance.

In a word, "Xiang Jun" and "Mrs. Xiang" are two tragedies caused by the wrong date time, but together they are a comedy that is congenial. They are said to be tragedies because both parties to the appointment missed the time to meet each other, and they were unable to extricate themselves because of the disappearance of acacia, and their hearts and feelings suffered for a long time; They are comedies because men and women really love each other and love each other deeply. Although they have experienced some setbacks, they have not given up their pursuit and expectation, so it is only a matter of time before the happy ending appears. When they finally meet each other after patiently and calmly waiting for each other, the misunderstanding and troubles caused by coming first will inevitably disappear in an instant, and they will be greeted by the joy and happiness that Xiang Jun felt in his illusion.

These two works describe women's love and men's lovesickness from different angles, but the lyrical meaning is equally lingering; In addition, the works absorbed the straightforward lyric way of folk love songs and used the traditional contrast method to further enhance its artistic appeal. Therefore, this kind of passionate, bold, sincere and persistent love, although wrapped in the shell of religious ceremonies and with a strong core of life, has released endless energy for a long time, so that readers and writers of all ages can constantly gain great motivation and pursue their ideals and love without fear of difficulties. This can be best confirmed by the history of countless works influenced by it in later generations. (Cao Minggang)

Appreciation of Priestess of Death's Nine Songs

Priestess of Death

Create the world, I want to use the mysterious cloud.

Let the wind pioneer and the freezing rain sprinkle dust.

If you go back to the bottom of the item, you will be more empty.

Kyushu always has troubles, and life and death always have a destiny.

Fly high and peaceful, take advantage of the clear sky to fight against yin and yang.

Your majesty, I'm fast-paced, leading the emperor to nine pits.

The shroud was covered, and Yu Pei was separated.

One yin and one yang, everyone knows nothing about what I did.

I will leave home with my legacy.

Old Ran Ran Xi is extreme. The less he immersed himself, the rarer he became.

Lapras wobbled, high pool wobbled.

Guizhi lingering, Qiang people think more and more.

If you are worried, you will be helpless. I hope you have no loss today.

It's about repairing people's lives.

Priestess of Death is a song and dance speech to the God of Priestess of Death. Wang Fuzhi's Interpretation of Songs of the South said: "Priestess of Death is in charge of life and death, and the youngest is in charge of the existence of children. Because the people who care about it are naive, there are few; When it is big, it will be unified. " It's quite right. In the article, Priestess of Death's lyrics say "Congratulations and Yao Xi are here", which has been made very clear. "Priestess of Death" and "Siming" are found in inscriptions on bronze and bamboo slips of Chu. Qi Hou pot: "swear by the big word (company's) life, two pots and eight ding on two walls." The bamboo slips unearthed from the No.1 tomb of Wangshan in Jiangling have the words "flood, judgment (back) soil and order"; Bamboo slips unearthed from Tomb No.1 in Tianxingguan, Jiangling include Siming, Four Disasters, Diyu, Yunjun, Dashui and Lady Dongcheng, all of which were worshipped by Chu people.

Priestess of Death and Shao Siming both showed the meaning of love. After mankind entered the patriarchal society, except for a few gods left over from primitive society (such as Nu Wa and Queen Mother of the West) and gods directly related to women (such as sending off sons and goddesses), all the others were men. Therefore, according to nature, Priestess of Death is a male god. The heroic spirit of Priestess of Death's lyrics in the poem is remarkable, and it is shocking to all sides, which also proves that it is a male god. The youngest son's life is a goddess (see next section for details). Chen Qing Li Ben's Essentials of Qu Ci said: "Xiang Jun and Xiang Fu have been handed down from generation to generation in two chapters, which are actually one. This article "Priestess of Death" and "Shao Siming" are in sequence, so the body of joint biography is also. " Priestess of Death and Shao Siming should be a couple. They love each other. In the eyes of Confucian scholars and etiquette officials, God is solemn and sacred, while the general public can only imagine God according to their own lives. Therefore, Zhu's Dialectics of Chu Ci said: "There is no sacrifice song in the temple of Chu custom, but it is heard." However, in the meantime, if you use Yin witchcraft to subdue Yang ghosts, or use Yang to collect Yin ghosts, your words will be ridiculous. "The Collection of Notes explains the cloud in the chapter Xiang Jun:" This chapter covers the man's words, so his feelings are particularly tortuous. "The duet in Priestess of Death is a duet between Priestess of Death's elf son and a witch who pleases God.