old fisherman

old fisherman

"Fisherman" comes from "songs of Chu". Wang Yi, a litterateur of the Eastern Han Dynasty, thinks that "Fisherman" is also written by Qu Yuan. "It's a work created by Qu Yuan after he was exiled and persecuted politically. He encountered a kind of predicament in his personal life and was in a difficult and evil situation. Mao Dun's songs of Chu and Chinese mythology and Guo Moruo's Qu Yuan study think that it is not Qu Yuan's works, but Song Yu, Qu Yuan's student or Chu people in the Warring States period. Cai Jingquan's history of Chu literature also quoted the above views. There are different opinions, but the persuasiveness seems to be insufficient. There are also human masters, such as Zhu Xi, Hong xingzu, Wang Fuzhi and so on.

Jiang Liangfu, a modern man, has repeatedly argued that it is Qu Yuan's work in the proofreading and annotation of Qu Yuan's Fu, the book of songs of Chu and the book of modern translation of Qu Yuan's Fu. Fisherman and Buju can be regarded as sister chapters. Buju focuses on exposing the dark politics, while fisherman mainly shows his noble character. Both of them are expressed in the way of question and answer. Fisherman is a hermit who hides himself from the world and goes fishing on the riverside. He advised Qu Yuan to go with the common customs and not to wake up and hold high. The poet emphasized that he would rather go to Xiang River and bury himself in the belly of the river fish, but also to keep his integrity. This spirit is consistent with the spirit of "although I understand, I still remain unchanged" in Lisao.

There are two characters in the full text: Qu Yuan and fisherman. This paper uses the method of contrast, mainly through the question and answer style, to show two opposite attitudes towards life and different ideological character. There are four natural sections in this paper, which can be divided into three parts: head, abdomen and tail. The article begins with Qu Yuan and ends with fisherman. The two natural sections in the middle are the dialogue between them, which embodies the philosophy of Taoism everywhere. Among them, the thought of "not sticking to things, but moving with the world" has a great influence on later Taoism.

Original works

old fisherman

Qu Yuan, who was once released, swam in the river pool and sang along the river bank, was haggard in color and haggard in appearance. When the fisherman saw it, he asked, "is the son not doctor Sanlu 3? Why Qu Yuan said: "the whole world is turbid, I am only clear, everyone is drunk, I wake up alone, is to see put 4." The fisherman said, "the sage does not cling to things, but can move on with the world. The world is turbid. Why don't we spread our waves through the mud? Everyone is drunk, why not feed its bad and its six? Why do you think about it and put it as "7" Qu Yuan said, "when I hear about it, those who take a new bath 8 will spring their crowns, and those who take a new bath 9 will shake their clothes. Is it possible for an Neng to observe 10 things with his body and 11 things with his body? Rather to Xiang flow, buried in the belly of the river fish. Is an Neng covered with the dust of the secular world with the white of Haohao 12? The fisherman smiles with a smile and leaves with a drum of 14. Nanai Song said, "the clear water of Canglang 15 can wash my tassels 16; the muddy water of Canglang 17 can wash my feet." So he went away 18 and no longer spoke 19.

Note translation

Word notes

1. It has been extended to "(in) After that. Color: face. Description: physical appearance. (3) Sanlu (L ǘ) doctor: the official name of the state of Chu, who is in charge of educating the children of the three clans of Chu, Qu, Jing and Zhao. Qu Yuan once held the post. 4. To see and put, is: this. With: because. See: be. 5. 淈 (g ǔ): muddle. Shuowen: "he, Zhuo.". From the water, bend. One is the mud, the other is the appearance of water. " Feed: eat. Lees: lees. Chu: drink. Shuowen: "she, drink." 醨 (L í): thin wine Shuowen: "醨, thin wine also." Idiom: nurturing the dross; holding high: a behavior higher than the common customs. Both in the text and "deep thinking" are fisherman's criticism of Qu Yuan, which has a derogatory meaning, so it is translated as (in behavior) conceited. Move, move. It is a modal particle at the end of the sentence, expressing rhetorical question. Ji Shi in the Analects of Confucius: "it's a minister of the state. Why do you do it?" Wash your hair. Shuowen: "mu, Zhuo hair." 9. Bath: wash the body, take a bath. Shuowen: "bath, sprinkle (x ǐ) body." Sprinkling is the same as "washing" in ancient times. 10. Cha Cha: a bright look. 11. Wen (m é n) Wen: dirty look. 12. Haohao: white or noble appearance. 13. Smile: the way you smile. Drum: swinging oars. . drum: beat. 枻 (Y ì): oars. Canglang: the name of water, a tributary of the Han River, in Hubei Province. Or Canglang is the clear water. Four sentences of "clear water of Canglang": this song of Canglang, also known as Ruzi song, is also seen in "Mencius · liloushang". The two words "I" are both used as "I", which may be an ancient ballad spread in Jiangsu and Zhejiang. Wash: wash. 17. Tassel: the band of the crown, tied in two groups to the crown and tied under the chin. 18. Then go, then: then. Go: leave. 19. No more words, no more words.

Vernacular translation

Qu Yuan was exiled and wandered along the Yuanjiang River. He walked along the river singing, haggard face, look thin. Seeing this, the fisherman asked him, "aren't you doctor Sanlu? Why did you fall into this field? "Qu Yuan said:" the world is turbid, only I am clear and transparent. The world is intoxicated, but I am sober, so I am exiled. The fisherman said, "the sage does not treat things rigidly, but can change with the world. People in the world are dirty. Why not stir up muddy water and raise muddy waves? Everyone is intoxicated. Why not eat lees and drink them? Why think too much and be conceited. So that he ended up in exile? Qu Yuan said, "I heard that you must play your hat when you have just washed and shake your clothes when you have just taken a bath. How can an innocent body come into contact with the pollution of secular dust? I would rather jump into the Xiangjiang River and bury myself in the belly of the river fish. How can we make crystal clear purity, covered with secular dust when the fisherman heard this, he laughed and started to leave. Sing: "the water of Canglang is clear and clear, it can be used to wash my cap and tassel; the water of Canglang is turbid and turbid, it can be used to wash my feet. "Then he went away and stopped talking to Qu Yuan.

Creative background

According to Sima Qian's biography and Wang Yi, a litterateur of the Eastern Han Dynasty, the writing background of fisherman is that Qu Yuan was exiled during the reign of King Qingxiang of Chu and suffered a great political blow. When he and the state of Chu were facing adversity, the poet came to the Bank of Miluo River and chanted while walking. "Fisherman's preface" says at the end: "Chu people miss Qu Yuan, because their words are passed down from generation to generation." For Chu people because of the memory of Qu Yuan and collection of Qu Yuan's poetry, mutual transmission. This shows that the fisherman had been widely spread before Qin and Han Dynasties.

Appreciative Remarks

Fisherman is a beautiful prose with strong readability. Qu Yuan is written at the beginning and fisherman at the end, both of which are very vivid and vivid; the dialogue style is used in the middle, and metaphors and rhetorical questions are often used, which is vivid, vivid and philosophical. From the stylistic point of view, only this article, Buju and some works of Song Yu adopt question and answer style in Chu Ci, which is close to the later Han Fu. The predecessors said that Han Fu was "ordered by poets and expanded by Chu Ci" (Liu Xie's Wenxindiaolong · Quanfu). In the history of stylistic evolution, fisherman undoubtedly has an important position that can not be ignored. In the first part, Qu Yuan begins to appear. The article explains the background, environment and the protagonist's specific circumstances of the story. The time is after "both release", that is, after Qu Yuan insisted on patriotic political ideas and was exiled by King Xiang of Chu Qing; the place is in "jiangtan" and "zepan". From the following four words "Ning to XiangLiu", it seems that Qu Yuan was close to Xiangjiang River or a certain riverside or zepan between Yuanjiang and Xiangjiang. At that time, Qu Yuan's situation was full of worries, and he was reciting words while walking. With the eight characters of "haggard in color and haggard in appearance", the article vividly depicts the external image of Qu Yuan's hero's death, mental and physical exhaustion and physical exhaustion. The second part is the main body of the article. In this part, the fisherman goes on the stage and begins his Q & A with Qu Yuan. Instead of describing the shape of the fisherman, he wrote directly two questions in his mind. A question about Qu Yuan's identity: "is Zi not doctor Sanlu and his wife?" Qu Yuan was once a Sanlu doctor (official name) of the state of Chu. Obviously, the fisherman recognized Qu Yuan and used rhetorical questions to identify him. The second question is the key point of the question: "why is it so?" The fisherman didn't expect to be down to this point. This question leads to Qu Yuan's answer, and then unfolds the ideological confrontation between each other. Qu Yuan explained that the reason why he was exiled was "the whole world is turbid, I am alone, and everyone is drunk, I wake up alone", that is, he is different, independent, uncooperative, and uncompromising. This leads to the fisherman's further discussion. In view of Qu Yuan's self-confidence, the fisherman proposed that he should learn from the example of "sage does not stagnate in things, but can go with the world", and use three rhetorical questions to inspire Qu Yuan to "raise waves in mud" and "nourish the dregs", so as to take a road of self-protection which is far away from the world. He thought that Qu Yuan didn't need to "think deeply and hold high", he was independent from his thought and behavior, which caused him exile. Fisherman is a hermit and a faithful believer of Taoism. In Lisao, Qu Yuan once made a clear-cut statement: "I'm good at what I want to do, but I still don't regret it even if I die nine days ago." "I will live in Peng Xianzhi's house, since I have nothing to do with us politics." Qu Yuan in fisherman is such a strong man in life who always sticks to his ideal and does not hesitate to sacrifice his life for righteousness. Sima Qian recorded the words of "Fisherman" in Qu Yuan's biography as historical materials, which should be reflected in the authenticity of the content, at least in line with Qu Yuan's consistent ideological character. the last part of the full text focuses on the fisherman. Listen to Qu Yuan's reply again

Chinese PinYin : Yu Fu