南都学坛:南阳师范学院人文社会科学学报
南都學罈:南暘師範學院人文社會科學學報
남도학단:남양사범학원인문사회과학학보
Academic forum of nandu
2013年
4期
56~61
,共null页
离骚 名物 形成机制
離騷 名物 形成機製
리소 명물 형성궤제
Lisao ; specific objects ; formation mechanism
《离骚》的名物,具有多样性、地域性、神异性、对立性、实用性五大表现特点。表面看来,这些表现特点的形成似乎具有偶然性,但实际上,却隐含着诸多必然的因素。概括起来,主要是由自然环境、楚地民俗、人格象征三种因素共同作用的结果。楚地环境具有广袤性和特殊性,这决定了其名物的多样性和地域性;楚地民俗既崇拜动物又崇拜植物,这决定了其名物的神异性和实用性。生于斯、长于斯的屈原在运用《离骚》名物时,自然会受到它们的影响。同时,楚地名物一旦被屈原组织到《离骚》中,就不仅是物质形态的呈现,还是精神品格的象征;而《离骚》中的"名物世界"存在着两大系列的对立——香草与臭草、善鸟与恶鸟,这正是屈原用以象征"人的世界"中的两种人格的冲突——明君与昏君、贤臣与佞臣。
《離騷》的名物,具有多樣性、地域性、神異性、對立性、實用性五大錶現特點。錶麵看來,這些錶現特點的形成似乎具有偶然性,但實際上,卻隱含著諸多必然的因素。概括起來,主要是由自然環境、楚地民俗、人格象徵三種因素共同作用的結果。楚地環境具有廣袤性和特殊性,這決定瞭其名物的多樣性和地域性;楚地民俗既崇拜動物又崇拜植物,這決定瞭其名物的神異性和實用性。生于斯、長于斯的屈原在運用《離騷》名物時,自然會受到它們的影響。同時,楚地名物一旦被屈原組織到《離騷》中,就不僅是物質形態的呈現,還是精神品格的象徵;而《離騷》中的"名物世界"存在著兩大繫列的對立——香草與臭草、善鳥與噁鳥,這正是屈原用以象徵"人的世界"中的兩種人格的遲突——明君與昏君、賢臣與佞臣。
《리소》적명물,구유다양성、지역성、신이성、대립성、실용성오대표현특점。표면간래,저사표현특점적형성사호구유우연성,단실제상,각은함착제다필연적인소。개괄기래,주요시유자연배경、초지민속、인격상정삼충인소공동작용적결과。초지배경구유엄무성화특수성,저결정료기명물적다양성화지역성;초지민속기숭배동물우숭배식물,저결정료기명물적신이성화실용성。생우사、장우사적굴원재운용《리소》명물시,자연회수도타문적영향。동시,초지명물일단피굴원조직도《리소》중,취불부시물질형태적정현,환시정신품격적상정;이《리소》중적"명물세계"존재착량대계렬적대립——향초여취초、선조여악조,저정시굴원용이상정"인적세계"중적량충인격적충돌——명군여혼군、현신여녕신。
Lisao's specific objects can be roughly divided into natural objects and artificial objects. Apparently, the formation mechanism of these features seems to have a chance, but in fact, it implies many inevitable factors. Generally speaking, it is mainly caused by three factors such as natural environment, folklore of Chu and symbol of personality. Chu environment has a vastness and particularity, which determines the regional diversity of its specific objects. Chu folk worships both animal and plant, which determines the miraculous and practical of its specific objects. Qu Yuan, who was born and bred in the region of Chu, would naturally be influenced by them in using Lisao ~ s specific objects. At the same time, Chu specific objects once are organized into Lisao by Qu Yuan, they are not only physical, but spiritual character symbol. Howerer, the world of specific objects in Lisao has the opposition of the two series of vanilla and smelly grass, good bird and evil bird, which are used by Qu Yuan to symbolize the conflict of the two kinds of personality in the world of people, that is, stupid king and intelligent king, sage minister and traitor minister.