Dragon Boat Festival in honor of Qu Yuan

The Dragon Boat Festival in honor of Qu Yuan's story

Qu Yuan is the first great patriotic poet in Chinese history, the founder of Chinese Romantic literature, known as the "Chinese ancestor of poetry", "the ancestor of the rhetoric", this article is specially for you to Collected and organized the Dragon Boat Festival to commemorate the story of Qu Yuan, welcome to read!

Dragon Boat Festival to commemorate the story of Qu Yuan Part 1

The day of the fifth day of the fifth month of the lunar calendar, is a traditional festival in China - Dragon Boat Festival, also known as the Duan Yang, Chongwu, Duanwu. As early as in the Zhou Dynasty, there is a "May 5th, to eat zongzi, dragon boat racing" custom. However, many activities of the Dragon Boat Festival are related to Qu Yuan, a great writer in China. On this day, every family eats rice dumplings, and southerners race dragon boats. At the same time, the Dragon Boat Festival is a "health festival" that has been passed down since ancient times. People in this day sweep the courtyard, hang ai branch, hanging calamus, sprinkle xionghuang water, drink xionghuang wine, radical clear rot, sterilization and disease prevention. These activities also reflect the fine tradition of our country.

During the Warring States period, Chu and Qin competed for hegemony, and the poet Qu Yuan was highly valued by the king of Chu, however, Qu Yuan's ideas were later opposed by someone, and he constantly denigrated Qu Yuan in front of King Huai of Chu. King Huai of Chu heard this and gradually alienated Qu Yuan. Qu Yuan, who had great ambitions, was doubly distressed, and with uncontrollable melancholy and grief, he wrote a number of poems such as "Li Sao" and "Heavenly Questions". In 229 B.C., Qin captured eight cities in Chu, and then sent an envoy to ask King Huai of Chu to negotiate peace with Qin. Qu Yuan saw through the Qin king's trick and went to the palace to make a statement, but King Huai of Chu not only refused to listen, but also expelled Qu Yuan from the city. The day of peace finally came, and King Huai of Chu went to the meeting as scheduled, but he was imprisoned as soon as he arrived at Qin. King Huai of Chu was so remorseful that he became sick with depression and died in Qin three years later. Soon after King Huai of Chu assumed the throne, Qin came to attack Chu again. When King Huai of Chu saw it, he was so scared that he fled the capital in fear, and Qin soldiers captured the city. Qu Yuan in exile, after hearing the news of the death of King Huai of Chu and the loss of the city of Qin, he was disillusioned and sighed longingly to the sky, and then threw himself into the rolling torrent of the Buro River.

The riverside villagers learned that Qu Yuan into the Buro River, have come to the river, struggling to salvage the body of Qu Yuan, but also bring dumplings, eggs into the river, so that the fish and shrimp do not hurt Qu Yuan's remains.

Duanwu Festival to commemorate the story of Qu Yuan Part 2

Qu Ping, the word original, usually known as Qu Yuan, but also since the cloud name Zhengze, the number of Lingjun, Han nationality, the end of the Warring States period of the State of Chu Danyang (now Zigui, Hubei Province) people, the Chu King Xiongtong's son of the Qu flaws of the descendants. Although Qu Yuan was loyal to King Huai of Chu, he was repeatedly ostracized, and after the death of King Huai, he was exiled because King Hai Xiang listened to the slander, and finally threw himself into the Miluo River and died. Qu Yuan is one of China's greatest romantic poets, the earliest known famous poet in China, and a world cultural celebrity. He created the genre of "Chu Shi" (楚辞) and the tradition of "Vanilla Beauty" (香草美人). His representative works include "Li Sao" and "Nine Songs".

In 229 BC, Qin captured eight cities in Chu, and then sent an envoy to ask King Huai of Chu to go to Qin to negotiate peace. Qu Yuan saw through the Qin king's plot and risked his life to go to the palace to present the advantages and disadvantages, but King Huai of Chu not only refused to listen to him, but also expelled Qu Yuan from Ying. King Huai of Chu went to the meeting as scheduled, and was imprisoned as soon as he arrived at Qin. King Huai of Chu had a lot of regrets and became sick with depression, and died in Qin three years later. Soon after King Hahai of Chu assumed the throne, the King of Qin sent troops to attack Chu, and King Hahai withdrew from the capital in fear, and the Qin soldiers captured Ying. Qu Yuan, in exile, heard the death of King Huai of Chu and Ying city after the bad news, all the thoughts, the sky long sighed, put into the rolling torrent of the Bioluo River.

The fishermen on the river and the people on the shore, heard that the Qu Yuan doctor threw himself into the river, have come to the river, struggling to salvage the Qu Yuan's body, (this custom later evolved into the dragon boat race) people have taken out of their homes, the dumplings, eggs into the river, so that the fish ate will not go to the Qu Yuan doctor's body. There are also Langzhong the male yellow wine poured into the river, in order to drug faint scaly dragon water beasts, so that the body of Dr. Qu Yuan from harm. Not long after, the surface of the water floated up a dizzy dragon, dragon whiskers also stained with a piece of Qu doctor's lapel, people will pull the dragon on shore, extracted the tendons, and then the dragon tendons wrapped in the children's hands, neck, and smearing seven orifices with andrography, some also in the small children's foreheads written on a "king" word, so that those poisonous snakes and pests do not dare come to so that the poisonous snakes and pests would not dare to come to harm them. From then on, every year in early May - Qu Yuan cast the river martyrdom day, the people of Chu to the river dragon boat, cast zongzi, drink andrography wine, in order to commemorate the poet, the Dragon Boat Festival customs are so passed down.

Attachment: Qu Yuan's influence on later generations

Literary innovations

(a) The symbolism of "Vanilla Beauty"

Qu Yuan's symbolism of "Vanilla Beauty" inherits and brings into play the picaresque technique of the Classic of Poetry. Qu Yuan's creations show the liberation of emotions to a considerable extent, resulting in a brand new poetic style that is full of vitality and powerful infectious force. Because of this need for emotional expression, he could not be satisfied with the plain writing technique, but needed to borrow a lot of mythological materials from the Chu region, and use the beautiful fantasy, which greatly expanded the realm of poetry and showed the magnificent features. This opened up a new path for the creation of classical Chinese poetry. Later generations of poets with strong personalities and emotions, such as Li Bai and Li He, were greatly inspired by it. It can be said that the genres of ancient Chinese literature that emphasize literary elegance and attention to flamboyance can ultimately be traced back to Qu Yuan.

(2) The Creation of New Poetry Style-Sao Style and New Poetry Styles

For the works of Ch'u Ch'iu, not only did it have some ready-made five-word or seven-word stanzas, but also, in addition to the rhythm of the two-word staccato, it created and used the rhythm of the three-word staccato in a large number of ways. The emergence of the three-character dun rhythm was an opportunity for the four-character poem to be transformed into five or seven characters. Therefore, it can be said that Chu Shi was the earliest poetic work to break the four-character stanzas, and in its uneven variety of stanzas, it included the embryonic model of five- and seven-character poems, which gave endless inspiration to the descendants. In addition, Ch'u Ch'i created a new style of poetry. This form of poetry is freer and more varied than the Classic of Poetry, both in terms of syntax and structure, and is therefore more effective in shaping artistic images and expressing complex and intense feelings. In terms of syntax, Chu Shi is mainly in miscellaneous language, breaking away from the traditional four-character syntax. In terms of language description, Chu Rhetoric is good at rendering and describing, and the words are rich and rich, attaching great importance to the beauty of the external form, which created conditions for the creation of fugue literature in the Han Dynasty. Chu rhetoric also highlights the spirit of romantic temperament, mainly manifested in the passionate feelings, the pursuit of ideals, as well as the emergence of the image of the lyrical protagonist, the fantasy of imagination, etc., through the fantasy, myths and so on, to create a picture of the majestic and magnificent.

(3) The Romanticism of Chorus

Qu Yuan's Romanticism has had a profound impact on later generations of literary creation. In particular, Li Bai, the great romantic poet of ancient China, also consciously learns from Qu Yuan's positive romanticism, Li Bai's poetry, but also a large number of Luo Zhi myths and legends, historical figures, the sun, moon, wind and clouds into the poems, constituting a picture of the majestic and magnificent.

Literary Spirit

(1) The influence of Qu Yuan's sense of life on later literary creation

The sense of life embodied in Qu Yuan's works is mainly manifested in two aspects. On the one hand, there is the sense of urgency of time and the cold sense of death. In the face of the changing seasons of nature, which can trigger the human ****common sense of time and life consciousness, the ancient Chinese literati expressed the feeling of the beauty of the late, generation after generation, and everlastingly new. But there is no one like Qu Yuan to face time flies and produce urgent and even fear of feeling.

(2) The influence of the patriotic spirit of Qu Yuan's literary works on later generations

Qu Yuan, as a great patriot and patriotic poet, is admired by later generations. His deep and persistent patriotic fervor, adherence to ideals in the political struggle, preferring to die rather than give in, pursuing the truth and boldly criticizing the reality of the spirit, gave a model for future generations of writers. There are many verses in Li Sao that express Qu Yuan's patriotic heart.

Jia Yi was banished to Changsha in the early Han Dynasty after failing in his political struggle. When he passed by the Miluo River, he felt that he and Qu Yuan had similar encounters, and wrote a very painful "Hanging Qu Yuan Fugue", which eulogized Qu Yuan as a confidant on one hand, and learned from Qu Yuan's creative spirit on the other hand, and boldly exposed and scorned the dark reality of the society where right and wrong were indistinguishable. The great historian and writer Sima Qian is the admiration of Qu Yuan, in the "Records of the Grand Historian" for the biography of Qu Yuan, correctly affirmed the status of Qu Yuan in history. He said: Yu read Li Sao, Tian Wen, Invoking the Soul, and Mourning Ying, and mourned his will. When I was in Changsha, I saw Qu Yuan sinking into the abyss, and I did not want to see him without shedding tears. The Records of the Grand Historian is a work of historical prose, which is imbued with the author's ideals, feelings of love and hatred, and the spirit of pursuing the truth, which is the inheritance of Qu Yuan's great literary spirit. After the two Han Dynasty, the spirit of Qu Yuan was further developed in many writers. Li Bai, the great poet of the Tang Dynasty, was a great admirer of Qu Yuan. The spirit of Li Bai's defiance of the rich and powerful and his resistance to reality is the inheritance and development of Qu Yuan's creation.

In addition, China's poets and writers throughout the ages, in the face of national oppression, always wrote generous and intense patriotic poetry. There are also many writers who, in the dark political era, insisted on ideals, insisted on the struggle, did not hide their love and hatred, and even sacrificed their lives in the struggle of politics, adding luster to the history of our ancient literature. This great spirit, we can all trace its source in Qu Yuan.

;