1, seeking female metaphor to pursue virtuous officials. Wang Yi initiated this theory. He said in "Songs of the South": "Women are metaphors of ministers. Although I said I had left, I can't remember. I wonder if there are any good ministers in Chu. "
2. Asking women for metaphors to pursue virtuous gentlemen. Song Dynasty represented by Zhu. He said in "Notes on the Songs of the South": "Female, goddess, you are better than Xianjun. I haven't met here, and I want to visit the Spring Palace in the next chapter. I want to ask questions, see my daughter, and keep two Yao, all for the sake of sages. "
3. Seeking female metaphors and pursuing American politics. Wang Yuan, an Amin poet, wrote in the Collection of Songs of the South: "When you visit the Spring Palace to find Fu Fei, your dream is based on Xi, and Gao Xin's widow wants to be ruled by the people, and Wang is forced to think twice; Yao, who stays in the second place in Shao Kang, wants to set things right and be overbearing, ranking first in the world. " Wang Yuan believes that Qu Yuan's three courtship of women is the pursuit of kingliness, hegemony and bringing order out of chaos.
4. Seeking female metaphors and pursuing ladies. A Qing poet Dai Zhen said in Qu Yuan's Zhu Fu: "A woman regards a clever man as a loner and laments that no clever man is her partner. This was originally for a woman. " He also said: "I want a lady to be self-sufficient, so I went to the land where the virtuous princess gave birth." I may meet it today. " Qian Chengzhi's Zhuang Qu He Yi in Qing Dynasty thought "Looking for Women" was a book of songs? Car ""evil praise women to chaos, thinking that virtuous women are domestic helpers. "
5. Seeking female metaphors to pursue ideals. Ma Maoyuan, a close friend, said in Selected Songs of Chu (1): Seeking a woman is "the passion of seeking a spouse and the pain of being lovelorn symbolize one's pursuit of ideals". In Textual Research on Selected Works of Chuci (II), Hu commented on "Wandering for pleasure" in the original text of Lisao, saying: "A man who should seek for an ideal." And said: "This' female' is a metaphor of his ideal." Textual research on Chu Ci (III) said: "Hu's theory of' ideal country' is actually a comprehensive theory of seeking monarch and minister, not limited to Chu." Therefore, Zhou Jianzhong also called the "ideal" theory "comprehensive" theory.
6. Seeking female metaphors to pursue love. In the article "New Theory of Li Sao" (4), Gu Nong thinks that there is no political sustenance in finding women in Li Sao. Although the first part of Li Sao is about politics, the author's role in the poem is always a woman who is obsessed with love and is attacked without being understood. The second half appears as a male role, mainly seeking women. The plot of looking for a woman is: knocking at the door to look for a woman (pursuing a goddess), and then going down the mountain to look for a woman (comparing several famous women in myths and legends with women in real life), so as to express their emotional pursuit in private life and go abroad to look for a woman. Therefore, Gu Nong pointed out that Qu Yuan was not a happy bachelor, and he was by no means a person without love experience. Qu Yuan only pursues love and fills the spiritual gap left by political loss with beautiful love, instead of comparing the relationship between men and women with the relationship between monarch and minister or any other political interpersonal relationship.
7. Seeking female metaphors to pursue bosom friends. Zhao Kuifu proposed in the article "Metaphor of Li Sao and the appearance of the lyric hero" (5) that there is no inconsistency between the appearance of the lyric hero in Li Sao, that is, there is no metaphor system to compare the relationship between husband and wife or men in Li Sao, and the lyric hero is always a stalwart male elder. As for the so-called "looking for a woman" in the second half of Li Sao, it is not looking for a king of Chu or another wise king to be a maid or concubine, but a portrayal of Qu Yuan's state of mind of seeking a bosom friend and understanding. Hu thought he was looking for a bosom friend. In the article "Seeking Women's Guidance from Qu Yuan's Life Pain" (6), he thinks that the greatest pain in Qu Yuan's life is not being understood, which is repeatedly stated in Li Sao and Nine Chapters. However, in the pre-Qin period, the relationship between men and women was often compared to the relationship between bosom friends. Therefore, to find a woman is to find a bosom friend, but Qu Yuan attributed the failure of finding a bosom friend to the negligence of the introducer.
8, with female dark denounced Zheng Xiu. Zhao Nanxing in Ming Dynasty first put forward this theory. Qu Yuan said in the postscript of Li Sao Jing Zhu that he was "suffering from the law of Zheng Xiu". Subsequently, Huang Wenhuan's On the Combination of Chu Ci? Listen to the woman say, "Twenty-five wordy women, ... covering their ears and reprimanding Zheng Xiu. But secretly denounced Zheng Xiu, so many ancient concubines were led to match the king. Wang Huai was confused by Dr. Shangguan and also by Zheng Xiu. " The Qing Dynasty Qu Fu's New Notes on Chu Ci also inherited this theory.
9. Seeking female metaphors and pursuing virtuous queens. Zhao Nanxing, the Amin dynasty, believed that seeking a woman was to seek a virtuous and empresses for Chu Huaiwang. He took notes in Lisao Jing? He said in the postscript: "Qu Yuan was enchanted by Zheng Xiu, but he was asked to travel far away, asking the princess of the ancient emperor to be worthy of the king."
10, seeking female metaphor for those who pursue the scout side. Mei Chong's Interpretation of Li Sao in Qing Dynasty? When explaining the requirements for women, I said, "You can't get in the door if you talk about yourself ... you can't see them, but you can bypass them." You Guoen's Essay on Chu Ci? The theory of the center of female surnames in Songs of the South (VII) says: "Some people say that it is better to ask for a woman than a man; Some say that it is better to ask for women than talents; Others say that it is better to seek a hermit than a woman; Some people even say that it is better to seek a virtuous gentleman than a woman; Or really think this is begging a woman. ..... In fact, Qu Yuan's so-called famous prostitute just wants to invite someone who can connect with your heart. Because he abandoned his wife, he wants to go back to his in-laws' house. He must have someone who can talk to her husband. Because he compares himself to a woman, the person on the phone can't be a man. This is obvious. " Chu Binjie's Essentials of Chu Ci (8) is also considered as a person who seeks to reach the monarch.
There are nearly 20 explanations of "looking for women" in Li Sao, and the common ones are the above ten. Among the ten sayings, the saying that "begging women to insinuate Zheng Xiu" is recognized by most scholars of Chu Ci. Since Zhao Nanxing and Huang Wenhuan in Ming Dynasty, many people advocated this theory in Qing Dynasty. For example, Drink Sao by He Kuan, Chu Ci by Lin Yunming, Zhuang Quhe by Qian Chengzhi, Li Sao by Fang Yi, Jiu Ge by Gu Chengtian, Qu Sao Xin Shi by Xia Dalin and Chu Ci Da by Lu Bi. Lin Yun said: "This article surrenders to the end, and there are many things. It seems to be just a straight line, all the way to the end, without repetition. As for the so-called begging for women, according to historical records, Zhang Yizhi was a wealthy Shanxi merchant, who was setting up sophistry and actually listened to the words. The younger son of the Duke of Zheng advised Wang to enter Wuguan, but he didn't know that he was the master of the sleeve palace, so he was confused. There is also a phrase "dealing with women" in Buju. Obviously, on that day, both party member and Zheng Xiu were insatiable, undermining loyalty and integrity, and improving the court was personal. It is when people can say famous words, but the sleeves will be inconvenient for words. " According to Lin Yunming's exposition, there are three meanings: First, Historical Records records that Zheng Xiu became the political enemy of Qu Yuan by deceiving Wang Huai, killing Zhong Liang and playing politics, which is the main reason why Qu Yuan secretly denounced Zheng Xiu. Secondly, besides historical records as evidence to criticize Zheng Xiu, the "mistress" in Qu Yuan's Buju is also evidence, which also refers to Zheng Xiu. Thirdly, because Zheng Xiu is Chu Huaiwang's favorite concubine, Qu Yuan can't directly reprimand Zheng Xiu in his works. These statements are also reasonable. Modern Chen Zizhan's "Direct Interpretation of Songs of the South" (9) demonstrated this.
As for the plot of "giving three women" in Li Sao, some people think it is "giving five women". For example, Wen Yiduo's interpretation of Li Sao (10). "Li Sao" "I ordered the emperor to switch, lean on it and look at it." Wang Yi's "Chu Zhang Ci Sentence" explains this way: "I can't say that I want to be virtuous. I want to appeal to the Heaven Emperor, so that people can turn on and off, leaning against the door of heaven and leaving me, so that I can't enter." Wen Yiduo said, "Wang is wrong. Since then, a large section has been devoted to women's affairs. If these two sentences are interpreted as appealing to God, they do not belong to the following tone. It says:' Stop when it's warm, and slow down when it's slow. The world is difficult to distinguish between the turbid world, so it is beautiful and jealous. "Careful scrutiny of the meaning of the text is indeed for women." Living in a secluded orchid and Nine Songs? Priestess of Death's chapter "The knot of Guizhi is delayed, and the Qiang people think more and more worried" "Nine chapters? Think of beauty, and cry when you think of beauty. The media is a dead end, it's hard to say what you can't say. "The meaning is the same. Tie a knot on the orchid, that is, tie a knot on the orchid (see below), which will impress each other's beauty and make you admire. The world is jealous of the virtuous, while concealing beauty calls evil good. It means the same thing. He did this for fear of Er Yao's disapproval, and this was also for women's disapproval. However, what is this woman for? Sima Xiangru's "Fu for Adults" said: "I entered the emperor's palace one after another, and I took the jade girl." Based on this, Li Sao's knocking at the door is successful, and the cover is for a beautiful woman. Jade girls in the Imperial Palace are not available, and the goddess of high hills (detailed below) is not visible, so I changed my plan to seek girls. And the glory has not fallen, and the next woman is awesome. The second one in danger, Judy and Yao, are goddesses. They talk to gods in palaces and mountains, so they are called women's ears. "According to Wen Yiduo, the first time was for herself; The second time I prayed for the daughter of God, which means that Li Sao "suddenly turned to tears and mourned for the high hills without children and daughters". And said, "Selected Works? The goddess in "Gao" said: "My concubine is in the sun of Wushan, in the high cave." ... if the high hill is a high hill in Wushan, then' mourning for the high without a daughter' is called Wushan Goddess. Ask Fu Fei for the third time; The fourth time, I asked for a lost daughter; The fifth time I asked for a second Yao. Wen Yiduo asked a woman to prepare an explanation. In Li Sao, Begging for a Woman, and Mourning for the Queen (1 1), Roman understood begging for a woman as "seeking for five women", that is, the heavenly daughter, Fu Fei, Ju Die and Er Yao Wu Mei.
Precautions:
Ma Maoyuan's Selected Poems of Chu, People's Literature Publishing House, April 1958.
(2) Hu's Selected Notes and Textual Research on Chu Ci, Yuelu Bookstore, 1984+0 1.
(3) Zhou Jianzhong's Textual Research on Songs of the South, Commercial Press, June 5-438+February 2003.
④ See Journal of Tianjin Normal University, 199 1 May.
5] See China Social Sciences No.4, 1992.
[6] See Journal of Teachers College of Shanxi University, No.2, 2002.
There was Guo En's Essays on Songs of the South, Classical Literature Publishing House, 1957 1.
Make Chu Binjie's Essentials of Chu Ci, Peking University Publishing House, June 5438+ 10.
⑼ Chen Zizhan's Direct Interpretation of Chu Ci, Jiangsu Ancient Books Publishing House, 1995 1.
⑽ Wen Yiduo's Interpretation of Li Sao, Shanghai Ancient Books Publishing House,198565438+February.
⑾ See Journal of Social Sciences, No.3, 1993.