<h1 class="pgc-h-arrow-right" > data collation: Tianxia Daguan Data collation source: network</h1>
"Nine Songs, Shao Si Ming" is a poem written by the Chu poet Qu Yuan during the Warring States period, and is one of the "Nine Songs". This is the chu people's song of worshipping the god Shaosi Ming, and it forms a sister chapter with the "Nine Songs and Great Si Ming".
This poem is sung by Shao Si Ming and the male witch, on the one hand, it shows the spiritual world of Shao Si Ming in the way of character confession and pouring out his heart, and on the other hand, he uses what he sees in the eyes of the other party to portray the image.
The first verse is sung by the male witch in the tone of the great priest, the second, third and fourth verses are sung by the young priest, and the fifth and sixth verses are also sung by the male witch. The whole poem adopts a combination of lyricism and description, fresh and euphemistic, gentle and affectionate, conveying the unique temperament of women, showing the love and closeness of the Chu people to Shao Si Ming. His verses are either jagged or confrontational, undulating, strongly dynamic, vivid and interesting.
Nine songs, less than the order
Qiulan Xilu, Luo Sheng Xi Tang.
The green leaves are plain and the fangfei is attacked.
Madame has her own beautiful son, why should she be sad?
Autumn orchid is green and green, with purple stems.
The hall is full of beautiful people, and suddenly alone and Yu Xi are in the eye.
Enter without saying a word, ride the wind back to carry the cloud flag.
Sorrow is sad and parted, and Le Mo is happy to know each other.
The lotus clothes are covered with ribbons, and the flowers come and go.
Xi Su Xi Emperor suburb, who must be on the occasion of the clouds?
With the female Mu Xi Xian Chi, The Xi Female Hair Xi Yang Ah.
Looking forward to the beauty of the future, the wind is singing.
Kong Gai Xi Cui, ascending nine days to caress the comet.
The long sword embraces the young Ai, and the Sun Du Yi xi is the people's righteousness.
Appreciation of works
"Nine Songs: Shao Si Ming" is a duet between Shao Si Ming (the lingzi who acts as Shao Si Ming) and a male witch (in the tone of The Great Si Ming). The whole text can be divided into six sections, the first six sentences are the first section, and the next four sentences are one section. Its last cloud: "Sun Du Yi Xi is the people's righteousness", then the last verse is the lyrics of the male witch. Then, the first verse (with the sentence "荪何㠯兮 sorrow") should also be sung by the witch. Judging from the content of the lyrics, the second, third and fourth verses are sung by the young priest, and the fifth and sixth verses are also sung by the male witch in the tone of the great priest.
Because this singing is connected with the previous "Nine Songs, Great Si Ming", the Shao Si Ming and the Great Si Ming are already present, so there is no more word to descend the gods and greet the gods, but the guest-subject relationship of "Shao Si Ming" is the opposite of "Da Si Ming". The second half of "Great Si Ming" is sung by a witch in the tone of Shao Si Ming, so the beginning of "Shao Si Ming" is sung by a male witch in the tone of Da Si Ming to praise Shao Si Ming. From the perspective of the inheritance of emotions, in "The Great Si Ming", the Young Si Ming repeatedly showed a sad mood, so the beginning of the "Little Si Ming" said: "Madame has her own Xi Meizi, Why is it sad and bitter? ”
The poem begins with two sentences, "Qiulan Xilu, Luo Sheng Xi TangXia", on the one hand, it is a foil to Shao Si Ming, a goddess who loves life, on the other hand, it is also implied that this sacrifice is for the sake of seeking heirs. "Erya Wing" Yun: "Lan is the national incense, people serve flattery, and ancient times thought that it was auspicious to have children." And the housewife of the root of the mushroom is childless. Therefore, the "Shao Si Ming" quoted it. The "Zhenghe Zheng class Materia Medica" also said that the rhizome of the root of the root can be medicated to cure "women's blood closure and childlessness". Therefore, these two sentences not only highlight the theme of the poem, but also reflect an ancient custom.
At the beginning, Shao Si Ming also admired the orchid, which also hinted at the good omen of the birth of a child. "Full of beautiful people, suddenly alone and Yu Ximucheng", it is said that many women who come to participate in the sacrifice of the gods, all hope to have good children and good daughters, and throw begging eyes at her, and she also returns with a glance of understanding. She is willing to fulfill the good wishes of all. Since she and these people have "seen" each other, there is no sorrow. She saw the piety and reverence of the people in the altar, and her heart was inspired, "into the word" and "out of the mouth", satisfied. She rode in a whirlwind with the flag of the clouds on it. I feel very happy that she knows a lot of acquaintances again, and sad that I will be separated from these people. This is to communicate human feelings with God, reflecting the amorousness of the goddess.
The following section is the goddess speaking of her dress and leaving the temple. Compared with the "Lotus Cloth Xi Hui Belt" and the "Yun Yi Xi Quilt quilted, jade pei Xi Lu Li" of the Great Si Ming, it has feminine characteristics. "Xi su xi dijiao" is the place where he will go after he leaves. "Li Ji Yue Ling" Kong Yingda Zhengyi quoted "Zheng Zhi", Jian Di was thought to be after the Yuguan Jiaxiang, "Qizhi to match the emperor, called Gao Zhen", then the transformation of the Shaosi fate in the imperial suburbs, there is also a reason. "When the king must be in the clouds", it is the words of the reply to the great priest's order.
The fifth and sixth verses are sung by the male witch in the tone of the Great Si Ming, first answering the shao Si Ming's question: "I am waiting for you, and I will accompany you to the salty pond to wash your hair and dry your hair in the land of Yang A." Because I have been waiting for you not to come, I stand in the clouds and sing in the wind. The last verse describes the situation after the young priest ascended to the sky, depicting a glorious image of protecting children: she holds a long sword straight in one hand and holds the child in the other. She is not only the god of sending children, but also the god of protecting children. "Sun du yi xi is for the people!" In fact, it sings the reverence and love of the broad masses of the people for the young commander.
The Nine Songs of the Great Si Ming and the Nine Songs of the Young Si Ming create two images: the majestic Grand Si Ming and the gentle and amorous Shao Si Ming. One embodies the beauty of masculinity, and the other embodies the beauty of femininity. But their image is not single and patterned: behind the majesty, the Great Commander also reflects the concern, praise and love for women, while the Young Commander has a resolute and awe-inspiring side behind the amorous sense of kindness. Although she is an affectionate woman, she is an inviolable goddess in protecting children. These two poems are on the one hand using the way the characters confess and pour out their hearts to show their spiritual world, on the other hand, they are portrayed by what they see in the eyes of the other party, and the method of being represented from the side by the praise of the other party, which not only changes the angle, but also combines inside and outside, and contrasts with each other. It can be said that each of the lyrics in the two poems is written both "he" and "I". Both poems also adopt a combination of lyricism and description, so the words are gorgeous and the rhyme is deep.