公元前四世纪，在中国南方的楚国出现了一种新的写作方法，那就是“楚辞”。此方法有屈原始创，后人模仿着甚多，以宋玉最有名。秦时《楚辞》没有引起人们的关注，到了汉朝，刘向编纂了《楚辞》收集了屈原、宋玉和其他模仿者的诗作，共16卷。然而，这部诗集未能得以流传。到了东汉，王逸著《楚辞章句》17卷。 所幸的是，王逸的著作得以保存至今。所谓“楚辞”有两种含义：一是以屈原为代表的战国时期楚国新兴的一种写作方法；二是收集的屈原等人的诗歌的名称。不管哪种含义是对的，《楚辞》中最重要的诗人就是屈原，屈原创造了“楚辞”的写法，他的诗歌最有价值，占了《楚辞》之大部。
《楚辞》有自己的特点。人们认为整部《楚辞》是用楚方言，楚国发音写的，写的是楚国的地方，说的是楚国的事情。事实上，《离骚》，屈原的代表作就是当时楚国方言中的一个词。由于“楚辞”是使用楚方言的一种歌唱，因此楚国发音就尤其重要。当刘邦包围了项羽的部队，他让他的部队从四面八方齐唱楚歌，一动摇项羽部队的军心。项羽的士兵大都是楚国人，当他们听到家乡的歌声后，无心恋战。由此，刘邦获胜，成为汉朝的第一个皇帝。从这个故事里我们可以看出楚人尤其珍爱楚歌。楚国在战国时期是个大国，地处长江和淮河流域，土地肥沃，物产丰富。楚人热爱歌舞，这为歌唱和诗歌的发展提供了有利的条件。王逸在《楚辞章句》的序言里告诉我们：信鬼神，祭祀先祖是楚人的风俗。只要有祭祀就有唱歌跳舞，以使神灵高兴。“九歌”就是屈原根据祭祀神灵的民歌改编的。《楚辞》中使用了很多神话和传说，极富想象力。《楚辞》的独特之处在于其浓厚的楚国风味。
与《诗经》不同的是， 《楚辞》诗句较长。《离骚》和《九章》均为六言，《九歌》则是五言诗。 《楚辞》的情感浓烈，内容复杂，各诗篇风格各异。
提到《楚辞》，则离不开屈原，他所创造的新的写作方法，增强了诗歌的表现力。由于这种新的艺术形式，屈原成为了中国文学史上第一位伟大的诗人。屈原创作了大量的爱国的美妙诗篇。至今我们仍可以感受到它们的艺术力量。在2，000多年的时间里，他的诗歌一直被人们传颂。他对国家和人民的热爱一直激励着中国人。
屈原在20世纪被列为世界文化名人。他生于公元前339年1月14日，于公元前278年逝世，享年62岁。曾在楚怀王的内阁里人“左徒”，这一仅低于丞相的职务。之后被任命为“三闾大夫”，亦即家族事务部长。因为楚国的贵族是由三个家族组成的，它们是昭、屈和景。在这个职务上，屈原负责对这三个家族的子女的教育。司马迁《史记》上说他“入则与王图议国事以出号令，出则接遇宾客，应对诸侯，王甚任之。” 《史记》上说他“博闻强志（记），明于治乱，娴与辞令”，但当时的楚国统治集团中却有一些人非常妒忌他的地位和才能，想法排挤他；楚怀王听了这些反动贵族的中伤，就把他免职了。屈原是有远大政治抱负的，他热爱楚国，想要改革政治，力图帮助楚国完成统一全中国的大业，但国王是非不明，使他再也无法贡献自己的力量。自从他离职以后，楚怀王被那些党人所包围，政治便一天天地混乱下去了。战国时虽然号称七雄并峙，但韩、赵、魏三国国小力弱；燕国远居东北，与纷争的局面关系较远；而西北部的秦国兵力强盛，正在积极实行对外扩张的政策；齐、楚都是春秋以来的旧强， 楚国疆域最大，齐国最富。在这种实际上是秦楚争霸的局面中，就楚国的利益说，联齐抗秦是最好的办法。屈原热爱楚国，因此它竭力主张改良政治，联齐抗秦。遗憾的是他的正直的主张遭到了反动贵族们的反对。我们可以说楚国的败亡过程形成了他一生的悲剧。当时秦国为了便于吞并别国，自然要竭力设法拆散齐楚的联合，而楚国的统治集团竟一再受秦国的欺骗，终于连楚怀王自己也被秦国诱去做了俘虏，最后囚死在秦国。楚怀王的儿子顷襄王即位以后，比他父亲尤其昏庸，仍继续执行亲秦政策，以致屈原进一步遭到迫害，并被放逐到湖南的汨罗江边。结果在公元前278年，秦派大兵击破楚国的京城郢都，烧平了历代楚王的陵墓。楚国的君臣仓皇出逃，从此即不能再振。这时的屈原已经62岁，他看到自己的国家遭受这样的境遇，悲愤的心情再也不能抑制，便写了一篇《哀郢》，临死前又写了一篇《怀沙》，就在这年的五月初五那一天，投在汨罗江里自沉。那时离开郢都陷落还不到三个月，他的死实在是为国殉难。传说当时楚国人民痛惜这位伟大的诗人的死亡，曾纷纷划船去救他，这就是后来端午节龙舟竞渡和吃粽子的风俗的来源，从这里也可以看出人民对他是多么的同情和崇敬。
屈原共写过26首诗歌，它们是《离骚》，《九歌》11首，《天问》、《招魂》、《九章》9首、《远游》、《卜居》和《渔夫》。
“离”是离开的意思，“骚”指牢骚。从字面上翻译“离骚”就是：Departing from Resentment.事实上有人译成：Deviation from Grievance. “离骚”有几种解释：司马迁解释为“离忧”，班固解释为“遭忧”，王逸则认为是“离别时的忧伤”，更有人认为“离骚”是当地流行音乐“劳商”的一个变种。笔者根据诗中的内容，将它译为“The Grievances”，原因是屈原越想离忧，越是深深地陷入忧愁。
下面我们来读一读这首诗：
离骚 屈原 Lí Sāo Qu Yuan
帝高阳之苗裔兮，① Dì gāo yáng zhī miáo yì xī,
朕皇考曰伯庸。② Zhèn huāng kǎo yuè bō yōng.
摄提贞于孟陬兮，③ Shè tí zhēn yū mèng zōu xī,
惟康寅吾以降。 Wēi kāng yín wū yǐ jiàng.
皇览揆余初度兮，④ Huáng lǎn kúi yú chū dù xī,
肇锡余以嘉名。⑤ Zhào xī yú yǐ jiá mīng.
名余曰正则兮， Mīng yú yuè zhèng zé xī,
字余曰灵均。 Zì yú yuè líng jūn.
纷吾既有此内美兮，⑥ Fēn wū jì yǒu cī nèi měi xī,
又重之以脩能。⑦ Yòu chóng zhī yǐ xiū nēng.
扈江离与辟芷兮，⑧ Hù jiāng lí yū bì zhī xī,
纫秋兰以为佩。 Rèn qiū lán yǐ wēi pèi.
汩余若将不及兮，⑨ Gǔ yú ruò jiāng bù jī xī,
恐年岁之不吾与。⑩ Kǒng nián sùi zhī bù wū yú.
朝搴批之木兰兮，⑾ Zhāo qiān pí zhī mù lán xī,
夕揽洲之宿莽。 ⑿ Xī lǎn zhōu zhī sù mǎng.
日月忽其不淹兮，⒀ Rì yuè hū qí bù yān xī,
春与秋其代序。 Chūn yú qiū qi dài xù.
惟草木之零落兮， Wēi cǎo mù zhī líng luò xī,
恐美人之迟暮。 Kǒng měi rén zhī chí mù.
不抚壮而弃秽兮， Bù fū zhuàng ēr qì hùi xī,
何不改此度？ Hé bù gǎi cī dù?
乘骐骥以驰骋兮， Chèng qī jì yǐ hí chēng xī,
来吾导夫先路！ Lái wū dǎo fū xiān lù!
昔三后之纯粹兮，⒁ Xī sān hòu zhī chún cūi xī,
固众芳之所在。 Gù zhòng fáng zhī suǒ zài.
杂申椒与菌桂兮， Zá shēn jiáo yú jǔn gùi xī,
岂惟纫夫蕙茝？ Qí wēi rèn fū hùi chǎi?
彼尧舜之耿介兮， Bí yāo shūn zhī gěng jiè xī,
既遵道而得路。 Jì zūn dào ér dē lù.
何桀纣之猖披兮， Hē jié zhòu zhī chāng pī xī,
夫唯捷径以窘步。 Fū wēi jié jìng yǐ jiǒng bù.
惟夫党人之愉乐兮， Wéi fū dǎng rén zhī yú lè xī,
路幽昧以险隘。 Lù yōu mèi yǐ xiǎn ài.
岂余身之惮殃兮，⒂ Qí yú shēn zhī dān yāng xī,
恐皇輿之败绩。⒃ Kǒng huáng yú zhī bài jì.
忽奔走以先后兮， Hū bēn zǒu yǐ xiān hòu xī,
及前王之踵武。 Jí qián wāng zhī zhōng wǔ.
荃不察余之中情兮，⒄ Quān bù chā yú zhī zhōng qíng xī,
反信谗而齌怒。⒅ Fǎn xīn chān ér jì nù.
余固知謇謇之为患兮，⒆ Yú gù zhī jiǎn jiǎn zhī wéi huàn xī,
忍而不能舍也。 Rěn ér bù nēng shě yě.
指九天以为正兮， Zhǐ jiǔ tiān yǐ wēi zhèng xī,
夫唯灵脩之故也。⒇ Fū wéi líng xiū zhí gù yě.
初既与余成言兮，(21) Chū jì yú yú chēng yān xī,
后悔遁而有他。 Hòu hǔi dùn ér yǒu tā.
余既不难夫离别兮， Yú jì bù nán fū lí bií xī,
伤灵脩之数化。(22) Shāng líng xiū zhī shuò huà.
余既滋兰之九畹兮，(23) Yú jì zī lán zhī jiǔ wān xī,
又树蕙之百亩。 Yàu shù hūi zhī bǎi mǔ.
畦留夷与揭车兮，(24) Qí liǔ yí yú jiē chē xī,
杂杜衡与芳芷。 (25) Zá dù hēng yú fáng zhǐ.
冀枝叶之峻茂兮，(26) Jì zhī yè zhī jùn mào xī,
愿俟时乎吾将刈。(27) Yuàn sì shī hū wū jiāng yì.
虽萎绝其亦何伤兮， Súi wěi jūe qī yì hé shāng xī,
哀众芳之芜秽！ āi zhòng fāng zhī fū hùi!
众皆竟进以贪婪兮， Zhòng jié jìng jìn yǐ tān lán xī,
凭不猒乎求索。(28) Pīng bù yàn hū qiú sǔo.
羌内恕己以量人兮，(29) Qiāng nèi shù jǐ yī liàng rēn xī,
各兴心而嫉妒。 Gè xīng xīn ér jì dù.
忽驰骛以追逐兮， Hū chí wù yǐ zhūi zhú xī,
非余心之所急。 Fēi yú xīn zhī sǔo jí.
老冉冉其将至兮， Lǎo rǎn rǎn qī jiāng zhì xī,
恐脩名之不立。 Kǒng xiū míng zhī bù lì.
朝饮木兰之坠露兮， Zhāo yǐn mù lán zhī zhùi lù xī,
夕餐秋菊之落英。 Xī cān qiú jú zhī luò yīng.
苟余情其信姱以练要兮，(30) Gǒu yū qíng qí xìn kuǎ yǐ liàn
yào xī,
长顑颔以何伤！(31) Chāng kǎn hǎn yǐ hé shāng!
擥木根以结茝兮，(32) Lǎn mù gēn yǐ jiē chǎi xī,
贯薜荔之落蕊。 (33) Guàn pí lì zhī luò rǔi.
矫菌桂以纫蕙兮，(34) Jiāo jǔn gùi yǐ rèn hùi xī,
索胡绳之纚纚。(35) Sǔo hū shéng zhī xǐ xǐ.
謇吾法夫前脩兮，(36) Jiǎn wū fǎ fū qián xiū xī,
非世俗之所服。(37) Fēi shì sú zhī sǔo fū.
虽不周于今之人兮，(38) Sūi bù zhōu yú jīn zhī rén xī,
愿依彭咸之遗则。(39) Yuàn yī péng xiān zhī yí zē.
长太息以掩涕兮，(40) Cháng tài xī yǐ yǎn tì xī,
哀民生之多艰。 āi mīn shēng zhī dūo jiān.
余虽好脩姱以鞿羁兮，(41) Yū súi hǎo xiū kūa yǐ jī jī xī,
謇朝谇而夕替。(42) Jiǎn zhāo sùi ér xī tì.
既替余以蕙纕兮，(43) Jì tì yú yiǐ hùi xiāng xī,
又申之以揽茝。 (44) Yòu shēn zhī yǐ lǎn chǎi.
亦余心之所善兮， Yì yú xīn zhī sǔo shàn xī,
虽九死其犹未悔！ Sūi jiǔ sǐ qī yōu wèi hǔi!
怨灵脩之浩荡兮，(45) Yuàn líng xiū zhī hào dàng xī,
终不察夫民心。 Zhōng bù chá fū mīn xīn.
众女嫉余之娥眉兮，(46) Zhòng nǚ jī yú zhī é mēi xī,
谣诼谓余以善淫。 (47) Yǎo zhuó wèi yú yǐ shàn yīn.
固时俗之工巧兮，(48) Gù shí sú zhī gōng qiǎo xī,
偭规矩而改错。(49) Miàn gūi jū ér gǎi cuò.
背绳墨以追曲兮，(50) Bēi shéng mò yǐ zhūi qǔ xī,
竟周容以为度。(51) Jìng zhōu róng yǐ wēi dù.
忳郁邑余侘傺兮，(52) Tún yù yí yú chà chì xī,
吾独穷困乎此时也。 Wū dú qiōng kùn hū cǐ shī yě.
宁溘死以流亡兮，(53) Nīng kè sǐ yǐ liú wāng xī,
余不忍为此态也！ Yú bù rěn wēi cǐ tài yě!
鸷鸟之不群兮，(54) Zhì niǎo zhī bù qūn xī,
自前世而固然。 Zì qiān shì ér gù rān.
何方圜之能周兮，(55) Hē fāng yuán zhī nēng zhōu xī,
夫孰异道而相安？ Fū shū yì dào ér xiāng ān?
屈心而抑志兮， Qū xīn ér yì zhì xī,
忍尤而攘垢。(56) Rěn yōu ér ràng gòu.
伏清白以死直兮，(57) Fú qīng bái yǐ sǐ zhī xī,
固前圣之所厚。(58) Gù qián shèng zhī sǔo hòu.
悔相道之不察兮，(59) Hǔi xiāng dào zhī bù chá xī,
延伫乎吾将反。(60) Yán zhù hū wū jiāng fǎn.
回朕车以复路兮， Hūi zhèn ché yǐ fù lù xī,
及行迷之未远。 Jí xīng mí zhī wèi yuǎn.
步余马于兰皋兮，(61) Bù yú mǎ yú lán gǎo xī,
驰椒丘且焉止息。(62) Chī jiāo qiū qiě yān zhǐ xī.
进不入以离尤兮，(63) Jìn bù rù yǐ lí yóu xī,
退将复脩吾初服。 Tùi jiāng fū xiū wū chū fú.
制芰荷以为衣兮，(64) Zhì jì hé yǐ wēi yī xī,
集芙蓉以为裳。 Jí fū róng yǐ wēi shāng.
不吾知其亦已兮，(65) Bù wū zhī qí yì yǐ xī,
苟余情其信芳。 Gǒu yú qíng qí xīn fāng.
高余冠之岌岌兮，(66) Gáo yú guān zhī jí jí xī,
长余佩之陆离。 (67) Chāng yú pèi zhī lù lí.
芳与泽其杂糅兮，(68) Fāng yú zé qī zá róu xī,
唯昭质其犹未亏。 Wēi zháo zhī qī yóu wēi kūi.
忽反顾以游目兮， Hū fǎn gù yǐ yóu mù xī,
将往观乎四荒。 Jiāng wáng guān hū sì huāng.
佩缤纷其繁饰兮， Pèi bīn fēn qí fán shì xī,
芳菲菲其弥章。(69) Fāng fēi fēi qí mí zhāng.
民生各有所乐兮， Mīn shēng gè yōu sǔo lè xī,
余独好脩以为常。 Yú dú hào xiū yǐ wēi cháng.
虽体解吾犹未变兮， Sūi tǐ jiě wū yōu wèi biàn xī,
岂余心之可惩！ (70) Qí yú xīn zhī kě chěng!
女嬃之婵媛兮，(71) Nǚ xū zhī chān yuān xī,
申申其詈予。(72) Shēn shēn qí lì yú.
曰：“鮌婞直以亡身兮，(73) Yuè: “Gǔn xīng zhí yǐ wáng shēn xī,
终然殀乎羽之野。(74) Zhōng rán yāo hū yǔ zhī yě.
“汝何博謇而好脩兮，(75) “Rū hé bō jiǎn ér hào xiū xī,
纷独有此姱节？(76) Fēn dú yǒu cǐ kuá jié?
薋菉葹以盈室兮，(77) Cí lù shī yǐ yīng shǐ xī,
判独离而不服。(78) Pàn dú lì ér bù fū.
“众不可户说兮， “Zhòng bù kě hù shuō xī,
孰云察余之中情？(79) Shú yūn chá yú zhī zhōng qíng?
世并举而好朋兮，(80) Shì bìng jǔ ér haǎ pēng xī,
夫何茕独而不予听？” (81) Fū hé qióng dú ér bù yú tīng?”
“依前圣以节中兮，(82) “Yī qián shèng yǐ jiē zhōng xī,
喟凭心而历兹。(83) Wēi pīng xīn ér lì zī.
济沅湘以南征兮，(84) Jì yuān xiáng yǐ nǎn zhēng xī,
就重华而敶辞。(85) Jiù chōng huá ér chén cī.
“启 九辩 与 九歌 兮，(86) “Qí Jiǔ Biàn yú Jiǔ Gé xī,
夏康娱以自纵。 Xià kāng yú yǐ zì zòng.
不顾难以图后兮，(87) Bū gù nán yǐ tú hòu xī,
五子用失乎家巷。(88) Wǔ zī yòng shī hū jiā hàng.
“羿淫游以佚畋兮，(89) “Yì yín yōu yǐ yì tián xī,
又好射夫封狐。(90) Yòu hòo shè fū féng hú.
固乱流其鲜终兮，(91) Gù luàn liú qí xiān zhōng xī,
浞又贪夫厥家。(92) Zhuó yòu tàn fū jué jiā.
“浇身被服强圉兮，(93) “ào shēn bèi fū qiáng yù xī,
纵欲而不忍。 Zòng yù ér bù rěn.
日康娱而自忘兮， Rī kāng yú ér zì wàng xī,
厥首用夫颠陨。(94) Juē shǒu yòng fū diān yùn.
“夏桀之常违兮，(95) “Xià jié zhī cháng wěi xī,
乃遂焉而逢殃。(96) Nái súi yān ér féng yāng.
后辛之菹醢兮，(97) Hòu xīn zhī zū hái xī,
殷宗用而不长。(98) Yīn zōng yòng ér bù chāng.
“汤禹俨而祗敬兮，(99) “Tāng yǔ yán ér zhī jìng xī,
周论道而莫差。(100) Zhōu lùn dào ér mò chā.
举贤而授能兮， (101) Jú xiān ér shòu nēng xī,
循绳墨而不颇。(102) Xūn shéng mò ér bù pò.
“皇天无私阿兮，(103) “Huāng tiān wú sī ē xī,
览民德焉错辅。 (104) Lǎn mīn dé yān cuò fǔ.
夫维圣哲以茂行兮，(105) Fū wēi shèng zhē yǐ mào xíng xī,
苟得用此下土。(106) Gǒu dé yòng cǐ xià tǔ.
“瞻前而顾后兮， “Zhān qián ér gù hòu xī,
相观民之计极。(107) Xiāng guán mīn zhī jì jí.
夫孰非义而可用兮， Fū shú fēi yì ér kē yòng xī,
孰非善而可服。(108) Shú fēi shàn ér kē fú.
“阽余身而危死兮，(109) “Diàn yú shēn ér wēi sǐ xī,
览余初其犹未悔。 Lǎn yú chū qí yōu wèi hūi.
不量凿而正枘兮， (110) Bú liàng zhūo ér zhēng rùi xī,
固前脩以菹醢。” Gù qiān xiū yǐ zū hǎi.”
曾歔欷余郁邑兮，(111) Cēng xū xī yú yù yì xī,
哀朕时之不当。(112) āi zhèn shī zhī bú dàng.
揽茹蕙以掩涕兮，(113) Lǎn rú hūi yǐ yǎn tì xī,
沾余襟之浪浪。(114) Zhān yú jīn zhī láng láng.
跪敷衽以陈辞兮，(115) Gùi fū rèn yǐ chén cī xī,
耿吾既得此中正。(116) Gěng wū jì dé cǐ zhōng zhèng.
驷玉虬以椉鷖兮，(117) Sì yù qiú yǐ chēng yī xī,
溘埃风余上征。(118) Kè āi fēng yú shàng zhēng.
朝发轫于苍梧兮，(119) Zhāo fā rèn yū cāng wū xī,
夕余至乎县圃。 (120) Xí yú zhì hū xiān pǔ.
欲少留此灵琐兮，(121) Yù shào liú cǐ líng sǔo xī,
日忽忽其将暮。 Rī hū hū qí jiāng mù.
吾令羲和弭节兮，(122) Wū lìng xí hē mǐ jié xī,
望崦嵫而勿迫。 (123) Wàng yān zī ér wù pō.
路漫漫其脩远兮，(124) Lù màn màn qī xiū yuǎn xī,
吾将上下而求索。 Wū jiāng shàng xià ér qiú sǔo.
饮余马于咸池兮，(125) Yìn yú mǎ yú xiān chī xī,
总余辔乎扶桑。 (126) Zǒng yú pèi hū fū sāng.
折若木以拂日兮，(127) Zhé rùo mù yǐ fē rī xī,
聊逍遥以相羊。(128) Liāo xiáo yáo yǐ xiāng yáng.
前望舒使先驱兮，(129) Qiān wàng shū shǐ xiān qū xī,
后飞廉使奔属。(130) Hòu féi liān shǐ bēn zhū.
鸾皇为余先戒兮， Luán huāng wēi yú xiān jiè xī,
雷师告余以未具。 Líi shī gào yú yǐ wèi jù.
吾令凤鸟飞腾兮， Wū lìng fèng niǎo fei téng xī,
继之以日夜。 Jì zhī yǐ rī yè.
飘风屯其相离兮，(131) Piāo fēng tūn qí xiāng lí xī,
帅云霓而来御。(132) Shuài yūn ní ér lǎi yà.
纷总总其离合兮，(133) Fēn zōng zōng qí lí hē xī,
斑陆离其上下。(134) Bān lù lí qí shàng xià.
吾令帝阍开关兮，(135) Wū lìng dì hūn kái guān xī,
倚阊阖而望予。 (136) Yī chāng hé ér wàng yū.
时暧暧其将罢兮，(137) Shī ài ài qí jiāng bà xī,
结幽兰而延贮。 Jiē yōu lán ér yán zhù.
世溷浊而不分兮，(138) Shì hùn zhuó ér bù fēn xī,
好蔽美而嫉妒。 Hǎo bì měi ér jì dù.
朝吾将济于白水兮， Zhāo wū jiāng jì yú bái shǔi xī,
登阆风而緤马。(139) Dēng làng fēng ér xiè mǎ.
忽反顾以流涕兮， Hū fǎn gù yǐ liū tì xī,
哀高丘之无女。(140) āi gāo qiū zhī wū nǚ.
溘吾游此春宫兮， Kè wū yóu cǐ chūn gōng xī,
折琼枝以继佩。 Zhé qiōng zhī yǐ jì pèi.
及荣华之未落兮，(141) Jí róng huá zhī wèi luò xī,
相下女之可诒。(142) Xiāng xià nǚ zhī ké yí.
吾令丰隆椉云兮，(143) Wū lìng fēng lóng chéng yūn xī,
求宓妃之所在。(144) Qiú fú fēi zhī sǔo zài.
解佩纕以结言兮， Jiē pèi ráng yǐ jiē yān xī,
吾令蹇脩以为理。(145) Wū lìng jiǎn xiū yǐ wēi lǐ.
纷总总其离合兮， Fēn zōng zōng qí lí hē xī,
忽纬繣其难迁。 (146) Hū wéi huà qí nán qiān.
夕归次于穷石兮，(147) Xī gǔi cì yú qiōng shí xī,
朝濯发乎洧盘。(148) Zhāo zhuó fā hū wèi pán.
保厥美以骄傲兮， Bǎo juē měi yǐ jiāo ào xī,
日康娱以淫游。 Rī kāng yuú yǐ yīn yōu.
虽信美而无礼兮， Sūi xīn měi ér wú lǐ xī,
来违弃而改求。 Lái wēi qì ér gǎi qiú
.
览相观于四极兮，(149) Lǎn xiāng guán yú sì jī xī,
周流乎天余乃下。(150) Zhōu liú hū tián yú nǎi xià.
望瑶台之偃蹇兮，(151) Wàng yāo tái zhī yān jiǎn xī,
见有娀之佚女。(152) Jiàn yǒu sōng zhī yì nǚ.
吾令鸩鸟为媒兮，(153) Wū lìng zhèn niǎo wēi méi xī,
鸩告余以不好。 Zhèn gào yú yǐ bù hǎo.
雄鸠之鸣逝兮， Xióng jiǔ zhī míng shì xī,
余犹恶其佻巧。 Yú yōu wù qí tiāo qiǎo.
心犹豫而狐疑兮， Xīn yóu yù ér hú yí xī,
欲自适而不可。 Yù zì shì ér bù kě.
凤皇既受诒兮，(154) Fèng huāng jì shòu yī xī,
恐高辛之先我。(155) Kǒng gāo xīn zhī xián wó.
欲远集而无所止兮，(156) Yù yuǎn jí ér wū suǒ zhǐ xī,
聊浮游以逍遥。 Liāo fū yóu yǐ xiāo yáo.
及少康之未家兮，(157) Jí shào kāng zhī wèi jiā xī,
留有虞之二姚。(158) Liū yǒu yú zhī èr yāo.
理弱而媒拙兮， Lǐ ruò ér mēi zhuō xī,
恐导言之不固。 Kǒng dāo yān zhī bú gù.
世溷浊而嫉贤兮， Shì hūn zhuó ér jì xiān xī,
好蔽美而称恶。 Hào bì měi ér chēng è.
闺中既以邃远兮，(159) Gūi zhōng jì yǐ sūi yuān xī,
哲王又不寤。 Zhē wáng yòu bù wù.
怀朕情而不发兮， Huái zhèn qíng ér bù fā xī,
余焉能忍与此终古！(160) Yú yān néng rěn yú cǐ zhōng gǔ!
索藑茅以筳篿兮，(161) Suǒ qiōng máo yǐ tíng zhuān xī,
命灵氛为余占之。(162) Mìng líng fèn wéi yū zhān zhī.
曰：“两美其必合兮，(163) Yuè: “Liǎng měi qí bì hé xī,
孰信脩而慕之？ (164) Shú xīn xiū ér mù zhī?
思九州之博大兮，(165) Sī jiǔ zhōu zhī bó dà xī,
岂唯是其有女？”(166) Qí wēi shì qí yǒu nǚ?”
曰：“勉远逝而无狐疑兮，(167)Yuè: “Miǎn yuǎn shì ér wú hu yí
xī,
孰求美而释女？(168) Shú qiú měi ér shì nǚ?
“何所独无芳草兮， “Hé suǒ dú wú fāng cǎo xī,
尔何怀乎故宇？ (169) ér hé huǎi hū gù yǔ?
世幽昧以昡曜兮，(170) Shì yōu mèi yǐ xuān yào xī,
孰云察余之善恶？ Shú yūn chá yú zhī shàn è?
“民好恶其不同兮， “Mīn hào è qí bù tóng xī,
惟此党人其独异。 Wēi cǐ dāng rén qí dú yì.
户服艾以盈要兮，(171) Hù fū ài yǐ yīng yào xī,
谓幽兰其不可佩。 Wèi yōu lán qí bù kě pèi.
“览察草木其犹未得兮， “Lǎn chá cǎo mù qí yōu wèi dé xī,
岂珵美之能当？(172) Qí chéng měi zhī nēng dāng?
苏粪壤苢充帏兮，(173) Sū fèng rǎng yǐ chōng wěi xī,
谓申椒其不芳。” Wèi shēn jiāo qí bù fāng.”
欲从灵氛之吉占兮， Yù cōng líng fèng zhī jí zhān xī,
心犹豫而狐疑。 Xīn yóu yù ér hú yí.
巫咸将夕降兮，(174) Wū xián jiāng xí jiàng xī,
怀椒糈而要之。(175) Huǎi jiāo xǔ ér yào zhī.
百神翳其备降兮，(176) Bǎi shén yī qí bèi jiàng xī,
九疑繽其并迎。(177) Jiǔ yí bēn qí bìng yíng.
皇剡剡其扬灵兮，(178) Huāng yǎn yǎn qí yáng líng xī,
告余以吉故。(179) Gào yú yǐ jí gù.
曰：“勉陞降以上下兮， Yuè: “Miǎn shēng jiàng yǐ shǎng xià xī,
求榘矱之所同。 (180) Qiú jù hùo zhī suǒ tōng.
汤禹严而求合兮，(181) Tāng yǔ yán ér qiú hé xī,
挚咎繇而能调。(182) Zhí gāo yáo ér nēng diào.
“苟中情其好脩兮， “Gǒu zhōng qíng qí hǎo xiū xī,
又何必用夫行媒？(183) Yòu hē bì yòng fū xíng měi?
说操筑于傅岩兮，(184) Yuè cāo zhù yú fù yán xī,
武丁用而不疑。 Wǔ dīng yòng ér bù yí.
“吕望之鼓刀兮，(185) “Lǚ wàng zhī gǔ dāo xī,
遭周文而得举。 Zāo zhōu wén ér dé jǔ.
宁戚之讴歌兮，(186) Nìng qì zhī ōu gē xī,
齐桓闻以该辅。(187) Qí huān wēn yǐ gāi fǔ.
“及年岁之未晏兮，(188) “Jí nián sùi zhī wèi yān xī,
时亦犹其未央。 (189) Shí yì yōu qí wèi yāng.
恐鹈鴂之先鸣兮，(190) Kǒng tí jué zhī xián míng xī,
使夫百草为之不芳。” Shǐ fū bǎi cǎo wéi zhī bù fāng.”
何琼佩之偃蹇兮，(191) Hé qiōng pèi zhī yǎn jiǎn xī,
众薆然而蔽之。(192) Zhòng ài rān ér bì zhī.
惟此党人之不谅兮，(193) Wēi cǐ dāng rén zhī bù liàng xī,
恐嫉妒而折之。 Kǒng jì dù ér zhē zhī.
时缤纷其变易兮， Shí bēn fēn qí biàn yì xī,
又何可以淹留？ Yòu hé kě yǐ yǎn liú?
兰芷变而不芳兮， Lán zhǐ biǎn ér bù fāng xī,
荃蕙化而为茅。 Quán hùi hùa ér wéi māo.
何昔日之芳草兮， Hé xī rī zhī fāng cǎo xī,
今直为此萧艾也？(194) Jīn zhí wěi cǐ xiáo ài yě?
岂其有他故兮？ Qí qí yǒu tā gù xī?
莫好脩之害也。 Mò hòo xiū zhī hài yě.
余以兰为可恃兮， Yú yǐ lán wéi kě shì xī,
羌无实而容长。(195) Qiāng wú shí ér róng chāng.
委厥美以从俗兮，(196) Wěi jué měi yǐ cōng sú xī,
苟得列乎众芳。(197) Gǒu dé liè hū zhòng fāng.
椒专侫以慢慆兮，(198) Jiāo zhuán nìng yǐ màn tāo xī,
榝又欲充夫佩帏。(199) Shā yòu yù chōng fū pèi wēi.
既于进而务入兮，(200) Jì yú jìn ér wù rù xī,
又何芳之能祗！ (201) Yòu hé fāng zhī nēng zhī!
固时俗之流从兮，(202) Gù shí sú zhī lií cóng xī,
又孰能无变化？ Yòu shú nēng wú biàn hùa?
览椒兰其若兹兮，(203) Lǎn jiāo lán qí rùo zī xī,
又况揭车与江离。 Yòu kuàng jié chē yú jiāng lí.
惟兹佩之可贵兮， Wēi zī pèi zhī kě gùi xī,
委厥美而历兹。 Wěi júe měi ér lì zī.
芳菲菲而难亏兮， Fāng fēi fēi ér nán kūi xī,
芬至今犹未沫。 (204) Fēn zhì jīn yōu wèi mèi.
和调度以自娱兮， (205) Hé diào dù yǐ zì yú xī,
聊浮游而求女。 Liāo fú yōu ér qiú nǚ.
及余饰之方壮兮，(206) Jí yú shì zhī fāng zhuàng xī,
周流观乎上下。 Zhōu liú guān hū shǎng xià.
灵氛既告余以吉占兮， Líng fèn jì gào yú yǐ jí zhān xī,
历吉日乎吾将行。(207) Lì jí rī hū wū jiāng xíng.
折琼枝以为羞兮，(208) Zhé qióng zhī yǐ wéi xiú xī,
精琼爢以为粻。 (209) Jíng qiōng mí yǐ wéi zhāng.
为余驾飞龙兮， Wéi yú jià féi lóng xī,
杂瑶象以为车。 Zá yāo xiàng yǐ wéi ché.
何离心之可同兮， Hé lí xīn zhī kě tōng xī,
吾将远逝以自疏。 Wū jiāng yuǎn shì yǐ zì shū.
邅吾道夫昆仑兮，(210) Zhān wū dào fū kūn lún xī,
路脩远以周流。 Lù xiū yuǎn yǐ zhōu liú.
扬云霓之晻蔼兮，(211) Yāng yūn ní zhī yǎn ǎi xī,
鸣玉鸾之啾啾。(212) Míng yù luán zhī jiū jiū.
朝发轫于天津兮， Zhāo fā rèn yú tiān jīn xī,
久余至乎西极。 Jiǔ yú zhì hū xī jí.
凤皇翼其承旂兮，(213) Fèng huáng yì qí chēng qí xī,
高翱翔之翼翼。(214) Gāo áo xiāng zhī yì yì.
忽吾行此流沙兮，(215) Hū wū xíng cǐ liú shā xī,
遵赤水而容与。 (216) Zūn chì shūi ér róng yú.
麾蛟龙使梁津兮，(217) Hūi jiáo lóng shǐ liáng jīn xī,
诏西皇使涉予。(218) Zhāo xī huáng shǐ shè yú.
路修远以多艰兮， Lù xiū yuǎn yǐ duō jián xī,
腾众车使径待。(219) Téng zhòng chē shǐ jìng dài.
路不周以左转兮，(220) Lù bù zhōu yǐ zǔo zhuàn xī,
指西海以为期。(221) Zhǐ xí hǎi yǐ wēi qī.
屯余车其千乘兮，(222) Tūn yú chē qí qiān chèng xī,
齐玉軑而并驰。(223) Qí yù dài ér bìng chí.
驾八龙之婉婉兮，(224) Jià bā lóng zhī wǎn wǎn xī,
载云旗之委蛇。(225) Zǎi yūn qí zhī wěi yí.
抑志而弭节兮， Yì zhì ér miíjié xī,
神高驰之邈邈。(226) Shēn gāo chí zhī miāo miāo.
奏《九歌》而舞《韶》兮，（227） Zuò Jiǔ Gē ér wǔ Shào xī,
聊假日以婾乐。（228） Liāo jià rī yǐ yú lè.
陟陞皇之赫戏兮，(229) Zhì shēng huāng zhī hè xì xī,
忽临睨夫旧乡。 (230) Hū lín nì fū jiù xiāng.
仆夫悲余马怀兮， Pú fū béi yú mǎ huǎi xī,
蜷局顾而不行。(231) Quān jú gù ér bù xíng.
乱曰： Luàn yuè:
已矣哉！ Yǐ yì zāi!
国无人莫我知兮， Guó wū rén mò wō zhī xī,
又何怀乎故都。(232) Yòu hé huǎi hū gù dū.
既莫足与美政兮， Jì mò zú yú měi zhèng xī,
吾将从彭咸之所居！ Wū jiāng cōng péng xiān zhī suǒ
jū!
Notes:
(1) 高阳：the first ancestor of Chu; 苗裔：distant offsprings.
(2) 朕：I; 皇考：great grand father; 伯庸：a name.
(3) 摄提：Name of a year in old Chinese calenda; 贞：just at that time; 孟陬：name of month, in this case, January.
(4) 览：to observe; 揆：to presume.
(5) 肇：same as 兆， a sign in divination; 锡：as 赐,to give.
(6) 纷：numerous.
(7) 脩：as 修meaning something nice.
(8) 扈：to put on… 江离：is 江蓠, a kind of “gracilaria”, a plant that gives fragrance; 辟：to tie; 芷：another kind of fragrant plant.
(9) 汩：（yù）fast running water, here refers to the quick passage of time.
(10) 与：waiting.
(11) 搴：（qiān）to pick; 阰：（pí）a slope.
(12) 揽：to pick; 宿莽：a kind of plant, its fragrance can kill insects, it does not wither in winter.
(13) 淹：to stop.
(14) 三后：three princes of Chu, at the end of Western Zhou, the King of Chu knighted his three sons as princes.
(15) 惮（dàn）殃：to be afraid of disasters.
(16) 皇舆：the carriage of the emperor, here it refers to the state; 败绩：the overturned chariot in battle, it refers to a defeat in war.
(17) 荃：a name of a kind of fragrant grass, here it indicates the ruler.
(18) 齌：in a big rage.
(19) 固：originally; 謇：（jiǎn）the look of a peron of integrety who dares speaking up his mind.
(20) 灵脩：a nice way to address the king of Chu.
(21) 成言：an agreement or engagement between two.
(22) 数：（shuò）repeatedly.
(23) 畹：（wǎn）an area of land which was equal to 30 mu in the State of Chu.
(24) 畦：(qí) ribbings; 留夷、揭车：names of fragrant grass.
(25) 杜衡：a name of fragrant grass.
(26) 冀：to hope.
(27) 俟：（sì）to wait, as soon as…; 刈：（yì）to harvest.
(28) 凭：full of… to be full; 猒：same as 厌—feeling satisfied.
(29) 羌：a modal particle in Chu language; 恕己以量人：to be strict with others not oneself.
(30) 苟：if…; 姱：pretty; 练要：to be onehearted.
(31) 顑颔： （kǎn hǎn）the look of being hungry.
(32) 擥：same as 揽：to pick.
(33) 贯：to go (piece) through…；薜荔:climbing fig; 之：same as “其”.
(34) 菌、桂、蕙：all names of fragrant grass.
(35) 索：being twisted into a rope; 胡绳：a kind of fragrant grass; 纚纚：(xǐ)something hairy.
(36) 謇：it is a modal particle here; 法：to immitate; 前脩：sages of the former generation.
(37) 服：to put on, to use.
(38) 周：to be apt to.
(39) 彭咸：a sage of Chu who accomplished a great deal and never mixed himself with secular customs.
(40) 太息：to sigh; 掩：to wipe; 涕：tears.
(41) 虽：only; 鞿羁：（jī jī）to control oneself.
(42) 谇：（suì）to give opinions to one’s superior. 替：to be deposted.
(43) 纕：（xiāng）to put on.
(44) 申：once more; on top of…
(45) 浩荡：unrestrained actions.
(46) 娥眉：thin and long eye brow.
(47) 谣诼：（zhuó）to slander.
(48) 工：to be good at…
(49) 偭：to face …; 规：a compass; 矩：a ruler; 错：measures
(50) 绳墨：yardstick and ink marker.
(51) 周容：to bend to make somebody happy.
(52) 忳：(tún) to be angry; 郁悒：feel depressed; 侘傺：（chá chí）standing there feeling lost.
(53) 磕：（kè）suddenly.
(54) 鸷鸟：osprey, loyal to love.
(55) 圜：same as 圆, something round.
(56) 尤：mistake; 攘：to pick; 诟：to smear.
(57) 伏：same as 服—to keep, to maintain; 死直：to die for integrity.
(58) 厚：to take something seriously, to attach importance to…
(59) 相：to review; 察：to look at carefully.
(60) 延贮：to be on the tiptoe of expectations.
(61) 皋：by the water.
(62) 焉：therefore.
(63) 进：to enter into government service; 不入：fail to enter; 离：same as 罹，to suffer.
(64) 制：to tailor up clothing.
(65) 苟：as a factor of fact; 信：actually.
(66) 岌岌：something high
(67) 陆离：something long.
(68) 杂糅：mixed.
(69) 章：same as 彰—obvious.
(70) 惩：to stop after being disciplined.
(71) 女嬃：the sister of Qu Yuan according to legend; 婵媛：to be excited and gasping.
(72) 申申：repeatedly; 詈：to scold.
(73) 鮌：same as 鲧（gǔn）, was a minister of Yao and father of Yu; 婞（xìng）直：outspoken and upright; 亡：same as “忘”.
(74) 殀：（yǎo）to die early; 羽：Mount Yu.
(75) 博謇：to tell the truth about everything.
(76) 纷：numerous; 节：same as “饰”—ornament.
(77) 薋：（cí）to accumulate; 菉葹：(lù shī) names of ordinary grass.
(78) 判：clear-cut; 离：to discard; 服：to wear, to put on.
(79) 孰：who; 云：to return; 中情：in the heart.
(80) 举：to rise; 朋：a clique.
(81) 茕：（qióng）lonely.
(82) 节中：to assess, to appraise.
(83) 喟：（kuì）to sigh; 凭心：to be indignent; 历：to come across with.
(84) 济：to cross; 沅湘：names of two rivers in Hunan Province;征：to walk, to travel.
(85) 重华：the reign titile of Shun. 敶辞：to make a statement.
(86) 启：son of Yu, the ruler of Xia Dynasty; 九辩、九歌：name of music pieces, here 辩and 歌 are being used as verbs.
(87) 夏：Xia Dynasty; 康娱：joy and pleasure.
(88) 五子：the five sons of Qi. 巷：should be read as “讧”， which means internal conflict.
(89) 羿：used to be the ruler of Youqiong State, usurped power of Xia later; 淫：too much, overdone; 佚：act without restrains; 畋：hunting.
(90) 封狐：a big fox.
(91) 乱流：being dissolute; 鲜：very few; 终：a good end.
(92) 浞：（zhuó）, ie. Han Zhuo, was a prime minister of Yi, connived at Yi’s self-indulgence, tried to win over people around Yi and finally killed Yi; 贪：to extort something from…; 家：wife and home.
(93) 浇：（aò）son of Zhuó, a strong man with much physical power; 强圉：（yù）a solid armor.
(94) 厥：same as “其”。
(95) 夏桀：the last ruler of Xia.
(96) 遂焉：finally.
(97) 后辛：the name of King Zhou of Yin, its last ruler; 菹醢：（zū hǎi）to chop flesh into paste, a penalty King Zhou once used on his officials.
(98) 宗：the King’s court.
(99) 汤：Tang of Shang, the first ruler of Shang; 禹：father of Qi who laid a foundation for Xia Dynasty; 俨：（yǎn）to be serious; 祗敬：be respectful and cautious.
(100) 周：refers to King Wen and King Wu of Zhou.
(101) 举：to select; 授能：to task a capable man.
(102) 绳墨：refers to rules and regulations; 颇：discripency.
(103) 阿：（ē）be partial to.
(104) 错：same as “措”，measures or devices.
(105) 维：same as “唯”—only; 哲：intelligent man.
(106) 苟：perhaps; 用：to enjoy; 下土：the territory.
(107) 相：to observe; 计：toughts; 计极：desire or request.
(108) 服：same as “用”, to enjoy or to possess.
(109) 阽：（diàn）approaching danger; 危死：almost die.
(110) 量：measure; 凿：a mortise; 正：to correct; 枘：（rùi）a rabbet.
(111) 曾：once and again; 歔欷：(xū xī) sobbing.
(112) 当：just at that time; 不当：not at the right time.
(113) 揽：to pull out and take in hand; 茹：soft。
(114) 沾：to soak in water; 浪浪：（láng）water kept running.
(115) 敷：to put something on the ground; 衽：cloths.
(116) 耿：in light.
(117) 驷：four horses driving a cart, here it is used as a verb—to drive; 玉：white color; 虬：（qiú）a dragon; 椉：to ride; 鷖：birds in multi-colors that fly together.
(118) 溘：（kè）suddenly; 埃风：dusty wind.
(119) 韧：（rèn）a piece of wood put under a wheel to stop it from going further; 苍梧：refers to Mount Jiu Yi where Emperor Shun was burried, in Hunan Province.
(120) 县圃：a place name in a myth, it is in the middle of Kunlun Mountain.
(121) 琐：marsh land.
(122) 羲（xī）和: a person’s name, it is the one who drives for the sun in the myth; 弭（mǐ）节：节is a bamboo pole with feathers on it used for purposes of communications. Here it means holding the pole and walking slowly.
(123) 崦嵫：（yān zī）, name of a mountain in the myth; 迫：to be close to…
(124) 曼曼：same as 漫漫—a long long road; 修：long.
(125) 饮：（yìn）let…drink; 咸池：a pond where the sun takes bath.
(126) 总：to tie together; 辔：halter; 扶桑：a tree that grows at where the sun rises in the myth.
(127) 若木：a tree that grows at the west most place on the Kunlun Mountain where the sun sets; 拂：to cover.
(128) 相羊：same as “倘佯”—roving.
(129) 望舒：the driver of the moon.
(130) 飞廉：god of the winds; 属：（zhǔ）to follow.
(131) 屯：to gather; 离：（lì）to stay close to…
(132) 御：（yà）same as “迓”—to welcome.
(133) 纷总总：numerous, in chaos;离合：sudden gathering or parting.
(134) 斑：multicolored; 陆离：something long and short together.
(135) 阍：a gate keeper; 关： a bolt.
(136) 阊阖：（chāng hé）a heavenly gate.
(137) 暧暧：dim light; 罢：to end.
(138) 溷浊：（hùn）unclear.
(139) 阆(làng)风：a place name on the Kunlun Mountains in the myth; 緤：（xiè）to tie.
(140) 女：a goddess, a metaphor of an ideal person, a bossom friend.
(141) 荣华：flowery.
(142) 下女：girls on earth, girls in the secular world; 诒：to give.
(143) 丰隆：the god of thunder.
(144) 宓（fú）妃：a figure in myth, the daughter of Fuxi and goddess of Luoshui River.
(145) 蹇修：music; 理：a go-between.
(146) 玮繣： to refuse; 难迁：difficult to persuade.
(147) 次：to put up at a place; 穷石：name of a mountain.
(148) 洧(wèi)盘：a river in the myth.
(149) 四极：the end of four sides.
(150) 周流：to travel all over.
(151) 瑶台：a jade platform; 偃蹇：something looks high.
(152) 有娀：（sōng）name of a tribe; 佚：pretty; according to a legend, the beauty of the You Song Tribe—Jian Di was living at the high platform, became the wife of Emperor Ku, gave a birth to Qi, all ancestors of Shang.
(153) 鸩：（zhèn）name of a bird whose weather is poisonous.
(154) 詒：bride prices.
(155) 高辛：the Gaoxin family, here it refers to Emperor Ku.
(156) 集：to stay.
(157) 少康：son of Xiang of Xia. After Xiang was killed by Guo and Ao, Xiang’s wife fled away and gave birth to Shao Kang who went to Youyu and married the two daughters of the ruler there. Shao Kang, with the help of Youyu, was able to restore Xia Dynasty.
(158) 二姚：two Yaos: Yao was the family name of the State of Youyu, so the two daughters of the ruler of Youyu are so mentioned in the poem.
(159) 闺：where girls reside; 以：rather, quite.
(160) 终古：perpetually.
(161) 索：to ask for, to request; 藑（qióng）茅：a kind of grass used for divination; 以：together with; 筳篿：（tíng zhuā）a kind of bamboo slip used for divination.
(162) 灵氛：sorcerer in the ancient times.
(163) 曰：what the divinations says follows this word.
(164) 慕：fall in love with…
(165) 九州：in ancient times, China was divided into 9 states, so nine states are equivalent to the whole of China.
(166) 是：this, refers to the State of Chu.
(167) 勉：to work hard.
(168) 释：to let free.
(169) 故宇：old residence.
(170) 昡曜：in a daze under strong sunlight.
(171) 服：to put on, to wear; 艾：wild grass; 要：same as “腰”—waist.
(172) 珵：（chéng）beautiful jade.
(173) 苏：to get; 苢: same as “以”; 帏：（wéi）a fragrant bag carried with oneself.
(174) 巫咸：a sorcerer in the ancient times.
(175) 糈：（xǔ）quality rice. 要：to intercept, here it means to waite and invite.
(176) 翳：（yì）to cover; 备：all.
(177) 九疑：it refers to the god on the Jiuyi Mountains.
(178) 皇剡剡：（yǎn）glittering.
(179) 吉故：auspicious stories.
(180) 榘：same as “矩”, a ruler with which to draw a square.
(181) 严：in a prudent manner.
(182) 挚：name of Yiyin, a good prime minister of Tang; 咎繇：（gāo yáo）, name of a good official of Yu, also written as 皋陶； 调：to coordinate.
(183) 行媒：acting as a go-between.
(184) 说：（yuè）， refers to Fuyue, a good prime minister of King Gao of Yin; 筑：a tool used for building wall with clay.
(185) 吕望：known as Jiang Taigong (Duke Jiang), his own name was Lǚ; 鼓：the clang of metal.
(186) 宁戚：from the State of Wei during the Spring and Autumn period, it was said that when Duke Huan of Qi was one night walking in the street, Ning Qi was singing about how miserable his talents could not be used while feeding cattles, hearing that, Duke Huang talked to him and then appointed him the Prime Minister.
(187) 该：standing by, play the role of…该辅：be among the standing-by ministers.
(188) 及：while…晏：late hours.
(189) 央：exhaust.
(190) 鹈鴂：（tí jué）a cuckoo.
(191) 琼佩：jade ornaments; 偃蹇：being elegant.
(192) 薆：(ài) to cover; to shield.
(193) 谅：trust.
(194) 萧：a kind of sagebrush.
(195) 羌：yet; 容：exterior look; 长：something nice; ancient people thought things long are nice.
(196) 委：to discard.
(197) 苟：if it happened.
(198) 慢慆：（tāo）arrogant.
(199) 樧：（shā）a kind of dogwood; 佩帏：a fragrant bag.
(200) 干：wanting; 务：to seek.
(201) 祗：（zhī）to respect.
(202) 流从：also as “从流”—go along with the current.
(203) 兹：this, refers to above mentioned worries.
(204) 昧：not being clear.
(205) 和：to become harmonious; 调：（diào）the sound of clashing of pendent jadewares; 节：the rhythm of proceeding as symboled by the bell on the cart.
(206) 壮：something grand.
(207) 历：to select.
(208) 羞：dired meat.
(209) 精：to refind, to mince; 粻：grain, food.
(210) 邅：（zhān）to change direction.
(211) 扬：to hold up; 云霓：banners made of clouds; 晻蔼：（yǎn ǎi）sunlight somehow covered by the clouds banners.
(212) 鸾：bells on cards or horses.
(213) 翼：to flap the wings.
(214) 翼翼：orderly.
(215) 流沙：desert east of the Kunlun Mountains.
(216) 赤水：a river in the myth at southeast of the Kunlun Mountains; 容与：wandering without going forward.
(217) 麾：to command; 梁：bridge, it is used as a verb here meaning to build a bridge; 津：a ferry.
(218) 诏：to give order; 西皇：the god who looks after the west; 涉：to cross.
(219) 腾：to pass on orders; 径：a short cut.
(220) 不周：name of a mountain in the myth.
(221) 西海：a sea in the west in the legend. 期：as agreed, here it refers to the place both agreed to go.
(222) 屯：to gather.
(223) 轪：（dài）Chu dailect for wheel.
(224) 婉婉：same as “蜿蜿”—the wandering line of horses.
(225) 委蛇：（wēi yì）fluttering of flags.
(226) 邈：（miǎo）邈：to get higher and higher.
(227) 韶：it refers to 《九韶》—music and dance of the Shun period.
(228) 假：not to waste time; 媮：same as “愉”。
(229) 陟陞：to ascend; 皇：ancestors; 赫戏：splendid.
(230) 临：looking down from higher up; 睨：a side-glance; 旧乡：hometown.
(231) 蜷：（quán）to yield to…
(232) 故都：Ying, the capital.
Translation:
Grievance
By Qu Yuan
I am a descendant of Gao Yang, the ancient Emperor,
Bo Yong is the name of my great grand father.
In January when Jupiter was in the “She Ti” position,
I was born on the day of “Geng Yin”.
According to my bearings when I was born,
My great grandfather named me by way of divination.
I was named “Zheng Ze”,
And styled “Ling Jun”!
Though I have many values inside me,
Still I have to acquire more ability.
With sweetgrass and angelica on my shoulder,
I also tied orchid together to wear.
I could never catch up with time, which flows quickly,
I worried if the years could wait for me.
I collect magnolia on the slopes in the morning,
And “Su Mang”* grass by sandbars in the evening.
l “Su Many” is a fragrant grass which can be alive through the winter.
The sun and moon never stop their motion,
Spring and autumn keep their rotation.
Seeing that grass and wood may wither some day,
I worry still more about the aging of a beauty.
Not discarding wickedness while he is in his prime,
Why can’t the King adopt another position to assume?
Gallop on a steed,
I wish to be the vanguard!
The three kings of Chu were noble-minded,
They therefore possessed many people of talent.
All kinds of sweetgrass are put together,
What was tied up wasn’t only angelica!
Yao and Shun, the Kings of Saint were so candid,
On the right orbit, they found the way to run the state.
Kings Chai and Zhou were fatuous and self-indulgent,
Wishing to take a short cut only but ended in predicament.
Those who formed a clique are seeking pleasure,
In political darkness the future is full of danger.
How could I worry if myself may face disaster,
What I do worry is the state may end in failure.
I hurried up my pace in working for the King,
In order to follow up with the ancesters’ doing.
Yet the King neglected my loyalty,
He was in a rage and believed in calumny.
I knew my frank criticism would do me mischief,
I just don’t have the heart to give it up.
I point to the sky and ask it to testify,
It was indeed for the sake of the King that I’m so outright.
The King agreed with me on policy matter,
He later regretted and favored other idea.
Leaving the court I don’t feel embarrassed or terrible,
What made me sad is that the King is so changeable.
I have planted 18 hectors of autumn orchid,
Half a hector of cymbidium was also planted.
I planted sweetgrass on the ridges,
And some angelica for purpose of ornament.
I hope they can all flourish,
To gather them in at time of harvest is my wish.
It doesn’t matter if they become a bit withered,
My heart would ache if they all died and wasted!
The villains are greedy and try to secure their own gains,
They can never be satisfied with wealth and positions.
They are undisciplined with themselves yet overcritical with others,
They have evil intentions and are always jealous.
To pursue self interests in a hurry,
Isn’t something I worry.
The old age is approaching in a gradual fashion,
I am afraid I could not leave behind a good reputation.
I drink the dew dripping down from orchid in the morning,
And eat the petals fallen down from chrysanthemum in the evening.
As long as my feelings are nice and consistent,
I wouldn’t lament if I look haggard!
With the roots of orchid I tied up the angelica,
With sweetgrass I strung the fallen pistils together.
I straightened up sweetgrass to tie the cymbidium on,
And made cords from grass and let them droop down.
I have been learning from the wise men of the last generation,
Such idea is by no means common.
Even though it doesn’t accord with today’s mediocre man,
Still I shall follow the principle left over by Peng Xian*.
I sighed and wiped,
I feel sad that the road of human life is so difficult.
I am only addicted to cleanness and able to be self-disciplined,
In the morning I remonstrated and in the evening I was demoted.
I was deposed for putting on cymbidium as a wear,
And was further condemned for collecting angelica.
Yet I would stick to what I like,
Even if I die nine times I would never regret!
I resent that the King has been so dissolute,
He never attempted to know the heart of the common folk.
l Peng Xian: A virtuous man of the Chu Kingdom who always maintained his own principles and never went along with fashionable ideas.
A bunch of bad women are jealous of my good look,
They went so far as spreading the rumor that I was lewd.
Being opportunistic has been a fashion,
The norms are changed and the measures in distortion.
The ink marker is seeking curves way off the yardstick,
Making the authority happy has been the criterion.
I stood there feeling lost, disgruntled in depression,
I am the only one who was reduced to destitution.
I’d rather die in a sudden and let y soul go floating,
Than act ugly for the sake of a living.
Ever since old times,
Ospreys have never been mixed up with others.
Things round don’t tally with things square,
Two different inclinations can’t get along safe and fair.
Being humiliated and insulted by villains,
I am filled with grievance and try to control my feelings.
To keep one’s innocence and die for justice,
Is what was highly recommended by former Saints.
I regret for not checking the path carefully,
Looking far I shall return immediately.
While I am no lost for too long,
Turning the cart and go back to where I had begun.
Taking a rest after galloping on he hill,
Let he horse walk I untie the bridle.
I wish to go ahead, yet there would be more accusations,
I have to retire and tidy up my old gowns.
I tailored the lotus leaves to make a green jacket,
And folded and sewed the lotus flowers as my lower garment.
I don’t care if nobody understands me,
As long as my inner world is fragrant.
Let my tall hat raise high,
Let the ornaments I wear droop to the ground.
The inner fragrance is blended with outer sheen,
Only my above-board qualities still remain.
Suddenly I looked back and far into the distance,
And decided to explore truth from all sides.
The ornaments I wear are so colorful and rich,
They send out fragrance strong and fresh.
The liking of people differs from one to one,
What I like and my habit are to be spick-and-span.
It wouldn’t change even if my body was dismembered,
My mind wouldn’t change even if I was punished!
My elder sister Xu sighs while panting,
And gives me repeatedly a scolding.
She says, “Gun* never thought of himself and was outspoken,
He thus died young in the wilds of Yushan Mountain.
“Why are you so fond of cleanness and so outspoken,
How come only you have so much nice ornamentation?
The room was full of newly cut grass and hemp,
You didn’t even wish to try them on and left.
“One cannot call on homes to persuade people change their doing,
Who could see and understand my feeling?
People are busy with forming cliques for private gains,
l Gun: a minister of King Yao and the father of King Yu.
Why don’t you listen to me and still keep your independence?”
“I take the sages of past generations as a yardstick,
And doing so was full of grievance; I ended up with such a hardship.
Having crossed Rivers Yuan and Xiang, I’ll go further south,
So before the soul of Chong Hua* I can present my thoughts.
“Qi, the King of Xia composed the music of Nine Arguments and
Nine Songs,
Since then people’s motive of seeking joy became ever strong.
Because of short-sightedness and lack of account of difficulty,
There came internal dissension among the five sons of Qi.
“Yi** was given to ramble and hunting,
Shooting big wild fox was his liking.
He came to no good end and was muddle-headed politically,
What’s more, Han Zhuo took over his wife and family.
“Ao, son of Han Zhuo used to wear heavy armor,
He could not control himself from excessive carnal desire.
Every day he sought sensual pleasure and nothing else,
l Name of King Shun. ** Yi was said to be the King of You Qiong State.
His head was finally chopped off by others.
“King Jie of Xia went against the right road,
His state was wiped out and him was killed.
King Zhou of Yin chopped human body into pieces,
So his ancesters’ temple couldn’t continue in existence.
“Kings Tang and Yu were prudent and decent in behavior,
Kings Wen and Wu of Zhou upheld justice without error.
They recommended men of integrity and used talents,
And abode by law without bias.
“The heaven has no self inclination and is impartial,
It helps those who are supported by people.
Only on man of wisdom and high virtue,
A territory is bestowed.
“Looking with care ahead and back,
Reviewing the policy of governing subjects.
Which king who is not righteous could maintain his rule?
Would the heart of people turn to a king who is cruel?
“Even I was put at the brink of death,
I would not regret for my original will.
The behavior like putting a square peg into a round hole,
Caused that the bodies of virtuous men were minced years ago.”
I feel so disgruntled and lament again and again,
I am sad that the times I live in isn’t opportune.
I rode on the phoenix and drove up the four white dragons,
Amid the suddenly rolling dust I slowly ascended.
I started out in the morning from Mount Cang Wu,
At dusk I arrived at Mount Kun Lun’s Xian Pu.
I intended to stay a while at the swamp where the deities met,
Yet, the sun was going to set.
I asked Xi He* to slow down and not to rush,
I looked at Mount Yan Zi** and not to hurriedly approach.
The road is far and long,
I would explore up and down.
I let my horse drink at Xianchi Pond where the sun bathes everyday,
* Xi He is the one who drives cart for the sun in Chinese legend.
** Yan Zi is where the sun sets in Chinese legend.
And tied the bridles onto the Fusang* tree.
I broke off branches from Ruomu** to shade from sun glare,
And let myself leisurely wander.
Let Wang Shu, the driver of the moon, to open up the road for me,
And Fei Lian, he Wind Deity, follow closely.
Let the male phoenix serve as guard in front,
And the Master of Thunder advises me of things to be equipped.
I ordered the phoenix to ascend to more height,
And not to stop day and night.
An air mass was tightly gathering,
The whirlwind was leading rosy clouds and rainbows in greeting.
They sometimes parted or gathered in great disorder,
Some of them were up, some down, all in rich color.
I asked the guard of the Heavenly Emperor to open the gate,
Leaning on the gate and looking at me, he pretended to be a deaf- mute.
It was getting dark and the daytime was over,
* A tree grows at where the sun rises in the Chinese legend.
** A tree grows at where the sun sets in the Chinese legend.
I tied orchid on me and for a long time I stood there.
The manners of the time was so foul,
It was full of jealousy and denied nice virtue.
In the morning I would cross the White Waters,
Then climb up to Lang Feng to tie up my horse.
I suddenly looked back and broke into tears,
I lamented high up here no one could share my aspirations.
I toured hurriedly the Palace of Price in the east,
And broke off branches from jade tree to add on to my ornament.
While the flowers are still fresh,
I’d better look for a girl who would accept my presents.
I ordered Feng Long, the Deity of Clouds, to drive up the clouds,
To locate Fu Fei, the Deity of River Luo, and find out where she is.
I untied my belt to show my willingness for a relation,
And struck bells and drums to express my emotion.
The matchmaker went to her and back repeatedly,
He suddenly realized she was too stubborn and refused to love me.
She went to a place called Qiong Shi to stay for the night,
In the morning she came to River Weipan to wash her hair and head.
Her beauty made her arrogant,
She indulged herself in pleasure and conducted willful act.
Even though she was beautiful but had no manners,
I had to forget her and look for others.
I went to the farthest points of the four sides to inspect,
After touring the sky for a round I landed.
Looking from afar at the jade platform which stood high and firmly,
I saw the beautiful girl of the Song family.
I asked Zhen Niao* to be my match maker,
Yet it said she was not good to be my lover.
While crying loud the male bird flew into remoteness,
I detested it for being so frivolous.
I was indecisive and hesitant,
I wanted to go myself, yet fearing it wasn’t a proper act.
The phoenix had agreed to send her the betrothal gift for me,
But I worried Gao Xin might have sent his already.
l Zhen Niao: A legendary bird with poisonous feathers.
I wanted to live at a farther place, yet it was hard there to settle,
So I just wandered around without any control.
This was the time when Shao Kang hadn’t formed a family,
With two girls of Yao family in the Youyu clan he would marry.
The matchmakers were clumsy in giving good reasons,
I feared they couldn’t put my words across.
The foul manners of the time despised man of wisdom and ability,
Concealed nice virtue and stood for quilty.
The rooms of the girls were too deep to approach,
The wise king didn’t fully awake and was not able to reach.
How could I put up with such surroundings?
In which I couldn’t express my feelings!
Bringing together grass and pieces of bamboo,
I asked Lingfen, the sorcerer to divine and tell me what to do.
Such words were found, “Two beauties will come together,
Isn’t there anything nice, which can not find a lover?
Do think that the land is so vastly boundless,
Isn’t here the only place where a beauty lives?
And “Go farther away without any doubt,
Those looking for handsome man wouldn’t let you slip.
“Everywhere there are grass of fragrant smell,
Why do you stick to your home soil?
In the dark manners of the time people are full of puzzle,
Who can single out us who can tell good from evil?
“The like and dislikes of people maybe different,
Yet the likes of those formed cliques for themselves are odd.
People of every house tie grass at their waist,
But they say orchid can not be used as an ornament.
“In viewing grass and wood they can’t tell which is fragrant,
How could their evaluation of jade be proper and accurate?
They filled dirty soil into the small silk bag,
Yet they say the sweetgrass in not fragrant.”
I intended to follow Lingfen’s nice divination,
But I was reluctant and full of hesitation.
The ancient sorcerer deity would descend at dusk,
Bringing sweetgrass and rice I was going to greet.
A hundred heavenly deities all descending like a bid sunshade,
The deity of Jiuyi Mount also came to greet.
The power of the deities were made felt in a splendor,
The sorcerer deity told me past nice things done by our pioneer.
He said, “Do explore down to the earth and up to the heaven,
For man with the same virtuous criterion.
Tang and Yu only used those share the same goal with them,
So Zhi and Gao Yao* coordinated with them to the extreme.
“If you do like people of wisdom and talent,
It is not necessary to use anyone as an intermediate.
Fu Yue** once built a wall under a rock,
Yet Wu Ding*** used him without any doubt.
“Lu Wang was originally a butcher,
But King Wen of Zhou used him as a trusted minister.
Ning Qi was a pedler selling things through singing,
Yet King Huan Gong of Qi asked him to help his ruling.
l Zhi, Prime Minister of Tang; Gao Yao, Prime Minister of Yu. ** Fu Yue: Prime Minister of
King Gao Zong of Yin. *** Wu Ding: King Gao Zong of Yin.
“Forge ahead while you are not really old,
When there is still time on your hand.
Do fear that cuckoo will cry out first,
And the fragrance of all grass might be lost.”
Beautiful are the curves of my jade pedant,
But people try to come over and conceal it.
Those formed a clique for themselves have no sincerity,
I fear they may destroy it out of jealousy.
In such times of disorder things are changing,
How could I stay here long and lingering?
Orchid has lost its fragrant smell and taste,
The cymbidium land has become a coarse cogon tract.
How come the sweetgrass of yesterday,
Has been reduced into dreary and dry foliage of today?
Would there been any other reason,
Than the lacking of the wish to be clean and the efforts to garden?
I thought the orchid was reliable,
Yet it bears no fruits and only the outside is beautiful.
Discarding fine quality it follows vulgarity,
And it is improperly listed in the rank of beauty.
The sweetgrass has become toady and arrogant,
The deciduous leaves are trying to get into the silk bag.
Even though they do everything for their gains,
They can never give out fragrance!
Customs and habits do drift with tide,
Nothing would remain unchanged.
Sweetgrass and orchid are such examples,
Let alone other kinds of grass.
Only my jade pendant is most precious,
Its beautiful quality has stood so many tests.
Its fragrant smell never decreases,
Until now it never weakens.
Adjusting the jade and bell I wear for pleasure,
Looking for a nice girl, let me just wander.
While my wearing are so refreshingly colorful,
I just to up and down and explore.
Lingfen had told me about the good divination.
I shall choose a nice day to set out for my destination.
Taking branches from jade trees as meat,
Pounding jade powder to make food.
Dragons are flying up for me to ride,
My vehicle is made of ivory and jade.
Those who don’t share the same goal can’t be together,
To keep me away from them I shall go alone and farther.
I switched towards Mount Kun Lun,
The road is long and full of twist and turn.
Holding up the cloud as a banner to give sunshades,
The shaking of vehicle bells sounds like the chirping of phoenix.
I set out from the ferry of the Heavenly River in the morning,
And arrived at the farthest west in the evening.
The stretched wings of phoenix joined with clouds,
They fly so high in solemn and good orders.
I suddenly came to a place of drifting sand,
Walking along he banks of the Red River I hesitate.
I commanded the dragons to build a bridge,
And asked the Western Heavenly Emperor to give me a passage.
The road is long and full of hardship and risk,
I asked other vehicles to take a shortcut and wait for me ahead.
I asked them to turn left after passing the Buzhou Mountain,
Pointing at the West Sea we decided the time of meeting.
Rallying thousands of vehicles in order,
Lining up the hubs and galloped out together.
The eight long dragons I drive wind through the sky,
The banner-like clouds flutter, scatter, mass and fly.
I tried to control my feelings and slowed down,
My thoughts were in a flight for long.
Play the music of “Nine Songs” and start the dance of “shao”,
Let me seize this opportunity to be delightful.
The brilliant spirit of my ancestors is appearing,
I suddenly see my hometown Yan Ying.
My servants burst into tears and the horse is sobbing,
Looking back they stop from going.
I shall thus end my poetry:
Let it be!
In the state there is no one understands me,
Why do I must miss my country?
Since I can pursue the ideal politics with nobody,
I shall just go and join Peng Xian in eternity!
(王荣华译, 完稿于2001年9月24日)
这是中国文学史上最伟大的长篇抒情诗，是屈原被放逐时写的。它从屈原的家族说起，下面数行历述了他自己的品德才能和思想抱负：
乘骐骥以驰骋兮，
来吾导夫先路！
…
岂余身之惮殃兮，
恐皇舆之败绩。
…
余固知謇謇之为患兮，
忍而不能舍也.
指九天以为正兮，
夫唯灵修之故也。
屈原然后写了他手迫害的遭遇、以及想死的感情；他说道想要逃遁到远方，想象着到南方去见重华（虞舜），又想象着上天、求女，结果都不能如愿；他两次向灵巫求卜，都说远行大吉，于是决定要走，这往昆仑西海； 正步步升向天堂，忽然向下望见楚国，于是仆夫流涕，马也悲鸣，他也不忍离去了。最后的结束语说：
已矣哉！
国无人，莫我知兮，
又何怀乎故都？
既莫足与美政兮，
吾将从彭咸之所居。
彭咸是殷朝楚地的一位品德高尚、坚持原则，不随波逐流的人。
前后的诗句似乎有重复矛盾的地方，这是因为它的感情根本是有矛盾的。他想远走，有舍不得离开楚国，而留在楚国有无所作为，于是只能一死了之。因此《离骚》一篇中充满了诗人的矛盾心情和悲剧情调。战国时期的学者常常有道别国求仕的情形，如孟子的求仕于齐梁；所谓“朝秦暮楚”、“楚才晋用”等现象，在当时是很普遍的。因此照当时的情景，屈原是可以离开楚国的，象齐国就一定会欢迎他；但他是有政治理想和抱负的，他对理想的坚持和对祖国的深厚感情都不容许他随便离开，因此它最后只好以身殉国。他的这种伟大精神就在中国的长期历史中培育了一种深邃的爱国主义的道德力量，也给中国文学的发展奠定了稳固的基础。
《离骚》写作的基本特点：
1.诗人以丰富的想象力和联想的方法使用了大量的神话和传说，他将现实中的人物与历史人物和神话中的人物、将天与地、将凡界与梦景、将过去和现在有机地结合起来， 勾勒出了一个辉煌、独特和灿烂的世界，具有很强的艺术感染力。诗人在诗中提到了20位历史人物，如中国历史开端的三皇尧舜禹等；神话人物如给太阳驾车的曦和、为月神驾车的望舒、风神飞廉和雷神丰隆等都出现在诗中。神话中日出处的扶桑树和昆仑最西面日落出的若木树也出现在诗里。我们要特别提一下“龙马”，这个驾驶屈原来往于人间天上的座驾， 在《周礼》中是这样描述的：八尺长的马就是龙，在地上是马，上了天就是龙。
2.诗中用了很多类比和比喻，用良禽、香草和美女比喻忠实正直的人，用恶鸟、丑臭的东西比喻恶人。诗人还用种植大片的香草来比喻他教育子女的职责。
3.从语言的角度，《离骚》一改《诗经》四言的传统；为协调音节，隔行用“兮”字和其他虚词构成了今后“骚体”的基础。诗中有一百多处对仗，极为工整，如：“朝饮木兰之坠露兮” ， 对“夕餐秋菊之落英。” 另外，诗中有些地方也使用了“头韵”，如：“Tún yù yí yú chà chì xī( 忳郁邑余侘傺兮)，” 其中Yù和Yí同韵， chà与chì同韵；再如：Liāo xiáo yáo yǐ xiāng yáng(聊逍遥以相羊)中的元音“ao”和“ang”重复使用。
由于以上种种，当代最伟大的作家鲁迅称《离骚》为：逸响伟辞,卓绝一世。
下面我们说一说《九歌》，共有11首诗，它们笔触轻快优雅。第一首《东皇太一》和最后一首《礼魂》对祭祀礼仪进行了描述，是写恭迎和欢送神灵的。我们来读一读《东皇太一》：
东皇太一 Dong Huang Tai Yi
吉日兮辰良，⑴ Jí rī xī chén liáng,
穆将愉兮上皇。⑵ Mù jiāng yú xī shāng huáng.
抚长剑兮玉珥，⑶ Fū chāng jiàn xī yù ér,
璆锵鸣兮琳琅。⑷ Qiú qiāng míng xī lín láng.
瑶席兮玉填， ⑸ Yáo xí xī yù zhèn,
盍将把兮琼芳。⑹ Hē jiāng bǎ xī qióng fāng.
蕙肴蒸兮兰籍，⑺ Hùi yáo zhēng xī lān jī,
奠桂酒兮椒浆。⑻ Dián gùi jiǔ xī jiáo jiāng.
扬枹兮拊鼓， ⑼ Yáng fú xī fù gǔ,
疏缓节兮安歌，⑽ Shū huǎn jié xī ān gē,
陈竽瑟兮浩倡。⑾ Chēn yú sè xī hào chāng.
灵偃蹇兮姣服，⑿ Líng yǎn jiǎn xī jiáo fū,
芳菲菲兮满堂。⒀ Fāng fēi fēi xī mǎn táng.
五音兮繁会， ⒁ Wǔ yīn xī fán hùi,
君欣欣兮乐康。⒂ Jūn xīn xīn xī lè kāng.
Notes:
⑴ 吉日：an auspicious day; 辰良：a nice moment.
⑵ 穆：respectful and solumn; 愉：same as “娱”—to please someone; 上皇：the Eastern Emperor.
⑶ 珥：the part on the sword handle in shape of ears.
⑷ 璆：（qiú）the sound of jade and stone striking each other; 锵：an onomatopoeia; 琳琅：all sorts of beautiful jade.
⑸ 瑶席：precious and beautifully made mat; 玉镇：a mat weight made of jade.
⑹ 盍：（hé）to gather; 琼芳：a flower as beautiful as jade.
⑺ 蕙：name of a kind of fragrant grass; 肴蒸：a big piece of meat; 籍：something serves as a cushion.
⑻ 椒浆：liquer soaked with pepper.
⑼ 枹：（fú）a stick for beating drum; 拊：（fù）to strike.
⑽ 安歌：slow and peaceful singing.
⑾ 陈：it refers here to the sounding of instruments; 浩倡：to sing loudly.
⑿ 灵：Chu dialect for “god”. It refers here to witches who are dancing; 偃蹇：the beautiful dancing posture; 姣服：beautiful clothing.
⒀ 芳菲菲：thick fragnant air.
⒁ 五音：it refers to five Chinese connotations: “gong, shang, jiao, zhi and yu”; 繁会：symphony of sounds.
⒂ 君：it refers to the Eastern Emperor.
Translation:
The Eastern Emperor Tai Yi in the 《Nine Songs》
At a good time on this auspicious day,
Solemn and respectful, people try to make the Emperor happy.
Stroking the jade ring of the long sword,
While the jade pendants on the clothes clanked.
Jade weights lay on the four sides of the precious mat,
Bunches of flowers were so fragrant.
Big pieces of meat wrapped with scented grass lay on orchid,
Osmanthus was the sacrificial wine smelt.
Raising high the sticks to beat the drums,
Singing started with unhurried rhythm,
Powerful music played by wind and string instruments.
Sorceress in pretty dresses danced beautifully,
The entire hall was filled with fragrance.
All tones sounded high symphoniously,
And the Emperor was healthy, happy and delighted.
其余九篇（除《东皇太一》和《礼魂》外）各有专祀，分别为“湘君”、“湘夫人”、“河伯”、“山鬼”、“大司命”、“少司命”和“东君”等。《九歌》的文字风格很优美，可以说是一种清新美丽的抒情诗。象“嫋嫋兮秋风，洞庭波兮木叶下”；“悲莫悲兮生别离，乐莫乐兮新相知”这类名句，向来是为人所传诵爱好的。
《天问》是屈原作品中比较奇特的一篇，形式用的是象《诗经》一样的四言句，内容全是问语的口气，一共提出了一百七十多个疑问。其中有对天体构造、古代历史传统、宗教信仰、神话传说、人生观念等各方面的问题。这里表现了诗人想象力的丰富、对自然现象和历史发展的关心、以及对传统信仰的怀疑精神。由于古史和古代神话的记载流传下来的不够多，这一篇诗我们现在还不能完全理解；但其中包括的史料有些已经得到了地下资料的印证，成为我们研究古代史的重要材料。
《招魂》是屈原为追悼楚怀王而作。人死后，用一定的仪式来举行招魂，是楚国当时的一种风俗习惯。在《招魂》一篇中，自引言以后，即分上下东西南北六方面来叙述楚国以外各处的危险，让灵魂不要乱走；铺叙的富丽而神奇，颇有神话意味。然后又叙述楚境以内的各种快乐，包括宫室居处的壮丽，饮食服御的精致，歌舞游戏的丰盛等，让灵魂愿返故居；最后对魂魄发出了“魂兮归来”的召唤的声音。在《招魂》中， 他将人间与非人间的生活作了鲜明的对比。天堂险恶，人间是最安全的，表现出了作者的强烈的现实感。这篇文字亦铺叙描写为特点，与屈原其他作品之以抒情为主者不同，对于后来辞赋的写法影响颇大。
《九章》中的九篇是汉朝人把屈原的单篇遗著辑合而成的，不是一时所作。《九章》的总题也是后人加的。其中《橘颂》一篇借橘的性质颂扬了人的高洁刚强的品质，这在《九章》各篇中比较特殊，大概是其早年的作品。
九 章 Jiǔ Zhāng
橘 颂 ⑴ Jú Sòng
后皇嘉树，⑵ Hòu huáng jiā shù,
橘徕服兮。⑶ Jú lái fū xī.
受命不迁， Shòu mìng bù qiān,
生南国兮。 Shēng nán góo xī.
深固难徙， Shēn gù nán xī,
更壹志兮。 Gèng yī zhì xī.
绿叶素荣， Lǜ yè sù róng,
纷其可喜兮。 Fēn qī kě xǐ xī.
曾枝剡棘，⑷ Céng zhī yán jí,
圆果抟兮。⑸ Yuán gǔo tuān xī.
青黄杂糅，⑹ Qīng huáng zá rōu,
文章烂兮。⑺ Wén zhāng làn xī.
精色内白，⑻ Jíng sè nèi bái,
类可任兮。⑼ Lèi kě rèn xī.
纷縕宜修，⑽ Fēn yùn yí xiū,
姱而不丑兮。⑾ Kuǎ ér bù chǒu xī.
嗟尔幼志， Juē ér yòu zhì,
有以异兮。 Yǒu yǐ yì xī.
独生不迁， Dú shēng bù qiān,
岂不可喜兮。 Qí bù kě xī xī.
深固难徙， Shēn gù nán xī,
廓其无求兮。⑿ Kùo qī wú qiú xī.
苏世独立， ⒀ Sū shì dú lì,
横而不流兮。⒁ Hēng ér bù liú xī.
闭心自慎， Bì xīn zì shèn,
不终失过兮。 Bù zhōng shí guò xī.
秉德无私， ⒂ Bǐng dē wú sī,
参天地兮。 ⒃ Cān tiān dì xī.
愿岁并谢，⒄ Yuàn sùi bìng xiè,
与长友兮。⒅ Yú cháng yǒu xī.
淑离不淫，⒆ Shū lí bù yīn,
梗其有理兮。⒇ Gěng qī yǒu lǐ xī.
年岁虽少， Nián sùi súi shào,
可师长兮。 Kě shī zhǎng xī.
行比伯夷，(21) Xīng bǐ bó yí,
置以为像兮。(22) Zhì yǐ wēi xiàng xī.
Notes:
⑴ 颂：same as one of the three parts in 《The Book of Songs》, which is ode or eulogy.
⑵ 后皇：in the space between the heaven and the earth; 嘉：something nice or a verb that means nursing.
⑶ 徕：same as “来”—to come; 服：to get accustomed to…(water and soil in the south)
⑷ 曾：（céng）same as “层”—layers; 曾枝：layers and layers of branches; 剡棘：（yǎn）thorns.
⑸ 圆果：it refers to orange; 抟：（tuán）round.
⑹ 青黄杂糅：the mixed color of yellow and green on the peel of orange.
⑺ 文章：color; 灿：spledid.
⑻ 精色：the distinctive color of the peel; 内白：the white inside.
⑼ 任：to shoulder a major task.
⑽ 纷蕴：thick air of fragrance; 宜脩：nice and beautiful.
⑾ 姱：（kuā）nice and beautiful.
⑿ 廓：vast, it refers to a broad mind here.
⒀ 苏世：to be sobre in the world.
⒁ 横：railing, it implies here to restrain oneself; 不流：not to go with vulgar customs.
⒂ 秉：to hold.
⒃ 参：to match, to be together with; 参天地：to match with the selfless virtue of the heaven and earth.
⒄ 岁：end of year; 并谢：to wither at the same time as…
⒅ 与长友：to be friends with orange all the time, since orange does not wither in winter and is green all the time.
⒆ 淑：kind and nice; 离：same as “丽”—beautiful; 淫：unrestrained behavior.
⒇ 梗：straight; 理：texture, veins; here it implies that one should stick to principles.
[21] 比：to compare; 伯夷：son of Guzhu Jun of Shang, when Zhou conquered Shang, Boyi went up to the mountains with his brother Shuqi and refused to eat grain provided by Zhou and finally died of hunger.
[22] 置：to erect; 像：an example.
Translation:
Ode to Orange in 《Nine Chapters》
Orange tree, nurtured by nature,
Born to be adaptable to the soil and water here.
Since you were given the mission of not to immigrate,
You’ll live forever in this southern state.
So deeply rooted, to nowhere else you could be driven,
You’re constantly firm in your determination.
Your leaves green and flowers clean,
So delightful is the riotous profusion.
Even though between layers of leaves there are thorns
The fruits are so beautiful and round.
The green and yellow ones in fine contrast,
Such color looks like rosy cloud.
Your outer color distinct, you’re purely white inside,
You are just like a gentleman who can be entrusted with a big task.
Being natural and unrestrained,
Your beauty is refined.
I admire you, orange tree in southern state,
You made up your mind so early, you are unique.
You refuse to move away, you’re independent,
Such strong will is pleasing and pleasant.
So deeply rooted, to nowhere else you could be driven,
You’ve no lust; your mind is so broadly open.
You’re sober and remote from dirt,
Never yield to vulgarity, even though you’re free in action.
You’re so prudent, keeping your heart clean,
You committed no mistakes, no sin.
Your unselfish values,
Can be matched with the earth and heaven.
I wish in the cold spell when all flowers withered,
Be your firm and life-long friend.
You’re kind-hearted and disciplined,
With clear veins, your body is so straight.
Though you’re still young,
You can be a teacher I look upon.
Your behavior is good as that of Bo Yi
[1],
An example for me to follow for long.
《九章》中其余各篇象《离骚》一样抒写了失意后的悲愤，如《哀郢》的开头是这样写的：
皇天之不纯命兮， Huáng tiān zhī bù chún mìng xī,
何百姓之震愆？ Hé bǎi xìng zhī zhēn qián?
民离散而相失兮， Mīn lí sàn ér xiāng shī xī,
方仲春而东迁。 Fāng zhòng chūn ér dóng qiān.
Ah, Heaven, you don’t abide by the norms,
Why do you destroy the lives
So many have died, and families scattered,
In this second month of spring, they flee to the east.
从这里可以看出他如何关念着在乱离中的人民。在《怀沙》中他的悲愤达到了极点：
知死不可让， Zhī sǐ bù kě ràng,
愿勿爱兮！ Yuàn wù ài xī!
明告君子， Míng gào jūn zī,
吾将以为类兮！ Wū jiāng yǐ wéi lèi xī!
I know I should die, I don’t want to avoid it,
I don’t want to treasure my body!
Ancestors of virtue, you are open and above-board,
Your examples I shall follow!
这样，伟大的、极有天赋的、正直的诗人悲惨地结束了他的一生。然而，历代人民都对他充满了同情和崇敬。他的诗篇的艺术性强烈地感染着读者。他的诗既是现实主义的，又是浪漫主义的。现实主义在于他的诗鼓舞人们去反抗不合理的事物；浪漫主义在于他丰富的想象力、鲜明的个性、诚挚的感情、多样的形式、绚烂的语言风格和神话传说的运用。屈原作品之伟大正在于思想性和艺术性的结合。
屈原死后，楚国继承屈原所创造的文体的作者有宋玉、唐勒、景差等。宋玉是屈原后最有名的作家。据记载，他有赋十六篇，但大部分没有流传下来。《九辨》是他的代表作，主要描写他对秋天的感受。
最后，我们来引用两位最著名的唐朝的诗人的话来看楚辞在中国历史上所发生的深厚的影响：
“屈平辞赋悬日月”—李白
“摇落深知宋玉悲”—杜甫
更何况我们每年都要过一次“端午节”呢！
In the 4th century BC, a new type of writing-SONGS OF CHU (楚辞, “Chu Ci” in Chinese) came into being in the Chu Kingdom in the Southern part of China. This new type of writing, originated by Qu Yuan, was being imitated by more and more people among whom Song Yu was the most famous one. During the reign of Qin, people paid little attention to 《The Songs of Chu》. When it came to the Han Dynasty in 26 BC, Liu Xiang compiled a book entitled 《The Songs of Chu》 which collected the works of Qu Yuan, Song Yu and some other imitators. Liu’s book contained 16 volumes, but all of them got lost in the later years. Wang Yi of the Eastern Han Dynasty wrote an annotation of 《The Songs of Chu》 which was entitled 《The Syntactic & Semantic Analysis of the Songs of Chu》which has 17 volumes, still exist and has always been popular. So, the term-THE SONGS OF CHU has two meanings: 1, a new type of writing occurred in the Kingdom of Chu during the Warring States period with Qu Yuan as its chief representative; 2, a title for the collection of ancient poetry that contains the works of Qu Yuan and others. Whatever the meaning is, the most important poet in 《The Songs of Chu》 is Qu Yuan, because he was the originator of this new type of poetry, his poems are most valuable and take up a greater part of the collection.
《The Songs of Chu》 has its own features. It is said its entire works were written in the Chu dialect with Chu pronunciations, and they referred to Chu place names and things happened in Chu. As a matter of fact, 《离骚, Li Sao, Grievances》, the representative work of Qu Yuan was a term in the Chu dialect of the time. Among these features, the Chu pronunciation is the most important, because this type of writing was a form of singing based on Chu dialect. When Liu Bang and his troops encircled Xiang Yu’s army, he asked his soldiers to sing Chu songs from all sides to shake the morale of Xiang Yu’s soldiers who were mainly from the Chu area and when they heard the hometown songs, they had no heart to fight any more. So, Liu won the battle and then became the first emperor of Han. We can see from this story that Chu songs were very attractive and dear to the Chu people. Chu was a big state during the Warring States period, it was situated in the basins of Changjiang and Huaihe rivers with fertile soil and abundant products. Its people were very fond of music and dances. Thus it provided favorable conditions for the development of singing and poetry. Wang Yi told us in his prelude to 《The Syntactic & Semantic Analysis of the Nine Songs》 that “as a custom of the Chu people, they believed in ghost and liked to offer sacrifices, and when there was a sacrificial ceremony, there were always singing and dancing in order to make the gods happy.” “九歌, Jiu Ge, Nine Songs” was a work of Qu Yuan’s revised version of folk songs for offering sacrifices to gods. 《The Songs of Chu》 contains many fairy tales and legends. It is rich in splendid imagination. The strong local flavor of Chu constitutes the uniqueness of 《The Songs of Chu》.
Unlike 《The Book of Songs》, the words in 《The Songs of Chu》 are much longer in both length and sentences. 《Grievances》 and 《Nine Chapters》 were written by basically six-word-a line sentences while 《Nine Songs》 by five-word a line sentences. 《The Songs of Chu》 is much stronger in feeling, more complicated in content and more varied in style.
《The Songs of Chu》 can never be parted from the name of Qu Yuan who originated a new type of writing, which can amplify the expressional power of poetry. With this new artistic form, Qu Yuan, the first great poet in China’s history of literature, composed many patriotic and beautiful poems. Until now we can still feel its intense artistic strength. In more than 2,000 years, his poems have been on the lips of people. His love of his state and people has been encouraging the Chinese people.
Qu Yuan was listed in the 20th century as one of the most famous person of culture in the world. He was born on January 14, 339BC, died in 278BC at the age of 62. He was the “Zuo Tu” (左徒) in the cabinet of King Huai of Chu. Zuo Tu was a position right after the prime minister. He was appointed later the Minister of Patriarchal Affairs. The position was called “San Lǚ Dai Fu”in Chinese. “San Lǚ” means “three family names”. The nobility of Chu was composed of three families of Zhao(昭),Qu(屈) and Jing(景). On this position, Qu Yuan was responsible for the education of the children of these families. Sima Qian said in his 《Record of History》that Qu Yuan “discussed state affairs with the king when he entered the palace and issued orders when he came out of the palace. He received guests and dealt with other dukes. The King really trusted him.” 《Record of history》 also tells us that he “had acquired a wide knowledge and a remarkable memory. He was good at handling social unrest and very articulate.” He was, however, being elbowed out by those in the ruling clique who envied his position and talents. As a result, King Huai of Chu believed their malicious slanders and deposed Qu Yuan, who, out of his love of Chu, cherished a broad aspiration in reforming the politics in Chu and helping Chu to unify the whole of China. Yet, the King didn’t have a clear sense of what was right and wrong, Qu was no longer able to contribute his efforts. There was only reactionary nobility around King Huai of Chu since Qu Yuan was dismissed from his office and the political life in Chu was thrown into confusion. There were supposed to be seven powers existing during the Warring States period, but Han, Zhao and Wei were smaller and weaker states, the state of Yan was far in the northeast, aloof from the center of struggle for supremacy. The state of Qin in the northwest with strong armies was actively expanding. Qi and Chu were big powers from the Spring and Autumn period, Chu had the largest territory and Qi was the richest state. As a matter of fact, those who were contending were Qin and Chu. The best policy for Chu was to ally itself with Qi in opposition to Qin. Qu Yuan advocated this policy and favored reform. To our regret, this upright stand of Qu Yuan was strongly opposed by the reactionary nobility. We can say the process of Chu’s decline caused the tragedy of Qu Yuan. To annex other states, Qin did everything possible to break the alliance between Qi and Chu, yet, at the same time, the ruling clique of Chu was time and again deceived by Qin until King Huai of Chu was lured into Qin and finally died as a prisoner there. The son of King Huai of Chu, King Qing Xiang was even more fatuous than his father and still pursued a pro-Qin policy. Qu Yuan was further persecuted and was sent into exile by the side of Mi Luo River in Hunan. As a result, Qin troops took Ying, the capital of Chu in 278BC and the tombs of all Chu kings were burnt into ashes. The King and his ministers fled in panic, and Chu was never able to rise again. Qu Yuan was 62 when Qin took over Chu. Seeing his own state being defeated, he could no longer restrain his grief and indignation, the poem 《The Elegy on Ying》 was composed. Before his death, he wrote another poem- 《Remembrance of Sha》. It was on the fifth of May that year; he drowned himself in the Mi Luo River. It was not yet three months since the fall of Ying. It is said that the people of Chu deplored at the loss of such a great poet, they rowed their boats hurriedly to save him, they threw “Zhongzi”- glutinous rice with fillings wrapped by reed (leaves)- into the river to keep Qu Yuan away from being eaten by fish. This is how the Dragon Boat Festival and the custom of eating Zhongzi started. The festival and the custom reflect how much people feel for and respect Qu Yuan.
It is said Qu Yuan wrote altogether 26 poems:
《 离 骚, Li Sao, The Grievances 》
《 九 歌, Jiu Ge, Nine Songs》which contains 11 poems;
《 天 问, Tian Wen, Questioning the Heaven 》
《 招 魂, Zhao Hun, Calling Back the Spirit 》
《 九 章, Jiu Zhang, Nine Chapters 》 which contains 9 poems;
《 远 游，Yuan You, Travelling Far 》
《 卜 居，Bu Ju, The Divinatory Residence 》 and
《 渔 夫，Yu Fu, The Fisherman 》
《The Grievances》
Among them, 《”Li Sao”, The Grievances》 is Qu Yuan’s representative work. There are more than 370 lines and 2,460 characters in it. It was an unprecedented, great long lyric in the history of Chinese literature. It was written when he was in exile.
The poem began with his family background, his virtue, talents and his aspirations as manifested in the following lines:
乘骐骥以驰骋兮， Cheng qi ji yi chi cheng xi,
来吾导夫先路！ Lei wu dao fu xian lu!
…
岂余身之惮殃兮， Qi yu shen zhi dan yang xi,
恐皇舆之败绩。 Kong huang yu zhi bai ji.
…
余固知謇謇之为患兮， Yu gu zhi jian jian zhi wei huan xi,
忍而不能舍也。 Ren er bu neng she ye.
指九天以为正兮， Zhi jiu tian yi wei zheng xi,
夫唯灵修之故也。 Fu wei ling xiu zhi gu ye.
Gallop on a steed,
I wish to be the vanguard!
…
How could I worry if myself may face disater,
What I worry is the state may end in failure.
…
I knew my frank criticism would do me mischief,
I just don’t have the heart to give it up.
I point to the sky and ask it to testify,
It was indeed for the sake of the King that I am so outright.
Qu Yuan then talked about his experience of being persecuted, his feeling of wanting to die; his wishes of going to a remote place to meet the ancient emperor, his imagination of going up to the sky, but all these wishes could not come true. He asked the diviner twice about what to do, and was told on both occasions that he would find auspice at a place far away. So, he decided to leave for the Western Sea near the Kunlun Mountains. Yet, on his way when he was ascending to the heaven, he suddenly looked down at the state of Chu. His servants wept and his horse was neighing in grieve. Seeing all these, he could no longer bear to go on. Qu Yuan cried out at the end of the poem:
已矣哉！ Yi yi zai!
国无人，莫我知兮， Guo wu ren, mo wo zhi xi,
又何怀乎故都？ You he huai hu gu du?
既莫足与美政兮， Ji mo zu yu mei zheng xi,
吾将从彭咸之所居。 Wu jiang cong peng xian zhi suo ju.
Let it be!
In the state there is no one who understands me,
Why do I must miss my country?
Since I can pursue the ideal politics with nobody,
I shall just go and join Peng Xian in eternity!
Peng Xian was a virtuous man of the Yin Dynasty from the Chu region who always maintained his principles and never went along with fashionable ideas. When Qu Yuan said he wished to join a person who died a long time ago, it indicated that he had decided to die for his ideal. You would find seemingly contradictions in the poetry, because there were conflicts in his feelings. He wanted to go to a far place, at the same time, he begrudged to leave, yet, remaining in Chu, and there was nothing for him to do. Therefore, the only way out was for him to die. So, 《Li Sao》 is filled with a troubled heart of the poet and a tragic tone. It was quite common for scholars to seek an official position in other states during the Warring States period. Mencius was an official in both Qi and Liang. It was so common that the phrases describing such matters became popular, these phrases are: “To be in Qin in the morning and in Chu in the evening”, “Chu talents used by Jin.” So, Qu Yuan could have left Chu, states like Qi would welcome him. He had his own political ideal and aspirations, to hold his ideal out of his profound love of his state, he could not leave; he could only die for his country. This great spirit of Qu Yuan has nurtured in the long history of China a deep and patriotic moral strength and laid a solid basis for the development of Chinese literature.
Basic Features of Composition in 《Li Sao》
A. A great amount of ancient fairy tales and legends are used, through rich imagination and association. The poet knitted actual figures with historic figures and mythological figures; the earth and the heavenly kingdom, the human world and dreamland, the past and present were blended. All these constitute a splendid, unique, and gorgeous world and produced strong artistic appeal. The poet mentioned more than 20 historic figures in the poem such as Yao, Shun and Yu (尧，舜，禹), the three popular rulers in the earlist years of China. Mythological figures like Xi He, the driver of the Sun; Wang Shu, the driver of the Moon; Fei Lian, the Deity of Wind and Feng Long, he Deity of Thunder all made their appearance in the poem. Fu Sang, a tree that grows at where the Sun rises and Ruo Mu, a tree grows at where the Sun sets in Chinese legends appeared in the poem as well. I have to mention particularly “Long Ma, 龙马”, the dragon horse, a vehicle Qu Yuan used between the human world and the heaven. 《The Rites of Zhou》 described it thus, “Any horse that is more than eight foot long is a dragon.” And “it is a horse on earth, once it is in the sky it becomes a dragon.”
B. Readers can find many well-conceived analogies and metaphors in the poem. Nice birds, fragrant grass and beautiful girls are compared to people of loyalty and integrity; malicious birds and stingky things to people of evil. The poet used his planting of large areas of fragrant grass as a metaphor of his duty of educating children.
C. Language-wise, 《The Grievances》 is a break through from the four-character-a line format of 《The Book of Songs》. The use of the character of “xi 兮” at the end of every other line, together with the use of other form words for purpose of coordinating syllables laid down the basis for what became later the “Grievance Style (Sao Ti,骚体)”. Antithesis (Dui Zhang) was beautifully arranged in more than a hundred lines, for instance, the line of
“zhao yin mu lan zhi zui lu xi,
In the morning drink wood orchid of fallen dew (form word) is matched with:
朝 饮 木 兰 之 坠 露 兮”
“xi can qu ju zhi luo ying.
In the evening eat autumn chrysanthemum of fallen petals.
夕 餐 秋 菊 之 落 英。”
Readers can find alliterations such as in this line:
“Tun yu yi yu cha chi xi ( 忳郁邑余侘傺兮—I stood there feeling lost, disgruntled in depression)”, “yu” illierates with “yi” and “yu”, “cha” with “chi”. The following line could serve as an example for vowel rhyme repetitions:
“Liao xiao yao yi xiang yang (聊逍遥以相羊—Let me leisurely wander)”, clearly the vowels “ao” and “ang” are repeated.
One thing we should bear in mind is that the poem contains many words that are special in the Chu dialect.
To conclude, these factors together with the ideas and imaginations of the poet attribute to a “great, unique and matchless poem”, so commented by Lu Xun, the greatest contemporary writer of China.
《Nine Songs》
There are 11 poems in 《Nine Songs》 which carry a tone of fairy tales and the richness of beautiful imagination. In contrast to 《Li Sao》, the style of 《Nine Songs》 is refreshingly light and graceful. The first and last two poems, namely “东皇太一, Dong Huang Tai Yi, The Eastern Emperor Tai Yi” and “礼魂, Li Hun, Rite for Spirits” are solumn songs for welcoming and sending off gods, they are descriptions of sacrificial ceremonies. Please read the first one:
九 歌 Jiu Ge
东皇太一 Dong Huang Tai Yi
…
Other nine poems are dedicated respectively to “湘君, Man of the Xiang River”, “湘夫人, Madame of the Xiang River”. “河伯, the God of Water”, “山鬼, the God of Mountain”, “大司命” and “少司命”- Gods of Stars, “东君, the God of Sun” and nameless heroes. Diction in 《Nine Songs》 is most graceful; lines like the following have been widely spread:
“嫋嫋兮秋风，洞庭波兮木叶下”
“Niao niao xi qiu feng, dong ting bo xi mu ye xia”
“The soft and graceful autumn wind,
Send off ripples in the Dongting Lake and tree leaves.”
“悲莫悲兮生别离， 乐莫乐兮新相知。”
“Bei mo bei xi sheng bie li, le mo le xi xin xiang zhi.”
“ To part when both are alive is the saddest,
To make a new friend is the happiest.”
《Questioning the Heaven》 is no ordinary poem. Its four-word a line sentences are all questions, and there are more than 170 of them. The questions asked about the structure of the celestial body, traditions of the past, myth, legend and conceptions of men betray the rich imaginations of the poet, his concern about natural phenomenon and development of history and his doubt on belief. Today, we still can not entirely comprehend the poem because of lack of enough records on ancient history and ancient fairy tales. But, some of the historical material the poem contained has been verified by findings from the underground discoveries.
《Zhao Hun-- Calling Back the Spirit》 was written to mourn over the death of King Huai of Chu. It was a custom in Chu at that time to call back the spirit of the deceased with a certain kind of ceremony. After an introduction, the poem states the danger in six sides, the upper side, the lower side, the east, west, south and north, in order to tell the spirit not to run aimlessly, the superb and wonderful description tastes a bit like a fairy tale. To persuade the spirit to return to the hometown, the poem then depicts various pleasures inside Chu which range from the magnificent palace and residence, to the delicate food, beautiful cloths, to various songs, dances and games. At the end, the poem calls out loudly, ”Please come back, spirit!” The poem voiced Qu Yuan’s strong sense of reality by making a distinctive comparison between human life and celestial life for the purpose of telling the spirit that the only safe place is in actual life, not even in the paradise. Unlike other poems of Qu Yuan which are lyrics, 《Zhou Hun》 is composed of elaboration and portrayals. This way of writing influenced greatly on later verses and poetic prose (赋,Fu).
《Nine Chapters》 is a collection of Qu Yuan’s separate poems put together by people of the Han Dynasty. The title was given by people of later period. Among the nine poems, “橘颂, Ju Song, Ode to Orange” is very different, it was probably written in Qu Yuan’s early years. By portraying the features of orange, the poem sings the praises of the noble, unsullied and unyielding qualities of man.
九 章 Jiǔ Zhang
橘 颂 Jū Song
…
Like “Li Sao”, the other eight poems expressed the grievance and indignation of Qu Yuan. Let’s read the first few lines in “哀郢, Ai Ying, The Elegy on Ying”:
皇天之不纯命兮， Huang tian zhi bu chun ming xi,
何百姓之震愆？ He bai xing zhi zhen qian?
民离散而相失兮， Min li san er xiang shi xi,
方仲春而东迁。 Fang zhong chun er dong qian.
Ah, Heaven, you don’t abide by the norms,
Why do you destroy the lives?
So many have died, and families scattered,
In this second month of spring, they flee to the east.
These lines show how much Qu Yuan cared about the people who became homeless in war. We can find from 《Remembrance of Sha》 that Qu Yuan’s grievances had come to a climax:
知死不可让， Zhi si bu ke rang,
愿勿爱兮！ Yuan wu ai xi!
明告君子， Ming gao jun zi,
吾将以为类兮！ Wu jiang yi wei lei xi!
I know I should die, I don’t want to avoid it,
I don’t want to treasure my body!
Ancestors of virtue, you are open and above-board
Your examples I shall follow!
So, the great and talented poet of integrity ended his life in tragedy. People of every generation respect and feel much for him. The artistic power of his poetry has affected intensely all his readers. His poetry is both realistic and romantic, realistic is his spirit of resisting against things unreasonable; romantic is his way of composing and the artistic features of his poems- rich imagination, distinct individuality, sincere feelings, various forms of expression, splendid diction and the usage of fairy tales. The greatness of Qu Yuan’s poetry lies in the blend of ideological content with artistic quality.
Outstanding poets of 《The Songs of Chu》 after Qu Yuan were Song Yu, Tang Le and Jing Cai. Among them, Song Yu is the most famous one. According to records, he wrote sixteen poems, but most of them have not been handed down. 《九辩, Jiu Bian, Nine Arguments》 is a representative work of Song Yu, which depicts mainly his feelings about autumn.
We can see how profound an influence 《The Songs of Chu》 has had on the history of China by quoting two most outstanding Tang poets:
“Qu Yuan’s poetry hangs high in the sky like sun and moon”-- Li Bai
“Seeing the falling leaves, one deeply understood why Song Yu was so sad.”--Du Fu
And remember every year Chinese people will spend the “Dragon Boat Festival”!
