Study On Sao Style Literature Of Han Dynasty Based On Civilization

The sao style literature,also known as Chu Cistyle literature,refers to a kind of literature which is close to Qu Yuan's "Li SAO" and "Jiu ZHang",with "xi" as the sentence pattern and lyrical as the purpose.Although the status of the literature was less than that of theHan dynasties,it was the main way of expressing emotions.For the reason that,in the Han dynasty,the style of writing,the Yuefu PoemandCi Fu were mostly guided by its spirit,they were developed within the scope of the ceremony system.In particular,influenced by poem expressing ideal,poetics thought and emotion,the Han's scholars regard love as part of their lusts and seldom express their emotions in poetry.This makes the path of the literary lyric of the Han dynasty is limited by the thought and system to some extent.In such a context,the way to express emotion of Chinese lyric,except for the case of Sima Qian's "writing the book to express resent ",is mainly realized through the literature of the sao style literature.However,although the literature of the Han dynasty is lyrical,the organization and use of the articles are still influenced by the academic.In this paper,I try to discuss the forms and causes of the lyric literature of the Han dynasty based on the sao style literature of the Han dynasty and the history of thought and the academic atmosphere.The thesis is divided into four chapters,which are as follows:The first part discusses the development of the sao style literature and its relationship with other styles from the perspective of stylistic evolution.The “Sao Ge”of Han was originated from theballads of chu.The initial form was short,and then was increased by the reinforcement of the lyricism,and has the tendency of elegance in the words and sentence patterns.The sao style literature were replaced by the words "Xi",which were spread among the literati groups.It promotes the generation of Seven-character-line by the way that the Seven-character-line added into “Luan Ci” of”Ci Fu”.The sao style literature learned the word of prosaic fu and The lyric characteristics have also entered into the prose,and then a number of poems have appeared,which laid the foundation for the formation of the lyric ode in the late Han dynasty.In the process of development,the sao style literature gradually improves the narrative structure of time and space,and presents the characteristics of the assignment.The “Qi Jian”of Dongfang shuo are listed in chapter seven,influenced by the climate to the creation of seven,is the earliest to sao style literature.Due to Qu Yuan's "nine chapter" of compilation,“NI SAO” literature changed from seven to nine.Although "Qi Jian" has only seven chapters,but it created “Jiu Ti” of Han in content and form.The second part discusses the reconstruction of identity cognition of and Qu Yuan's image.The image of Qu Yuan,as the spiritual destination of the two Han scholars,was given by the two Han scholars,and this chapter emphatically analyzed how its image was formed and how it was interpreted.Specifically,Qu Yuan's loyalty to the royal family was extended to loyalty to the nation.Han scholars pay attention to its ironic function of Ci Fu,so they were critical to Qu Yuan's “ determined lyrics",but Wang Yi intends to understand Qu Yuan's very eager lyrical words as ironic word,in order to seek rationality for the word of grievances.Due to the promotion of the reputation in the later Han dynasty,Qu Yuan refused to conform to the concept of the Han scholars.The third part combines the cultural cognition of the Han scholars to discuss the development of Chu SAO.Qu Yuan's Chu Sao attached appearance with divine,and mostly from natureas well as Religious wizardry,while thethe imitation of Sao attached appearance withmoral,andmostly from ancient books and records as well as academic thought;Qu Saomostly adopted comparison and affective image,whilethe imitation of Saoused a large number of words with additional meanings.Qu Sao expressed the feelings of Qu Yuan,whilethe imitation of Sao focused on euphemistic remonstration and the eliminationof theresentment.The deification of Shunwas called "Chonghua" inQuyuan's rhymed literary writing,which was Quyuan's listener and the deity who helped Quyuan travel the Kunlun mountain.TheShun of the saint ruler was called "Shun".With the establishment of the official academic status of Confucianism in Han Dynasty,the image of Shunas the saint ruler was fully accepted by the scholars,howeveras the deity,the image was gradually dissolved in the literatures of scholar-bureaucrats.In the concept of people in Chu culture,Whirlwind is the guard of honor of deities.Wang Yi thought that the Whirlwind was a symbol ofvillain,because he was influenced by the concept of the Calamity which was popular in Han dynasty.The fourth part,based on the "Chu Ci ZHang Ju ",under the study of Confucian classics,the later Han scholars' cognition of the literature.Qu Yuan expressed complaints in Chu Ci,while more of the Han scholars with the scriptures,Wang Yi even proposed classics "the argument in accordance with 'Jing' ",these reflected the Han scholars' literature review.Wang Yi called "li SAO" asscripture,and created “Chu Ci ZHang Ju”;In “Chu Ci ZHang Ju”,Wang Yi put forward "picking out Xing according to Poetry".the advantage of using“Bi De”in Poetry to explain description of the divinity in Qu Sao lies in the strengthening of the Chinese literary inheritance,and the disadvantage is that it obscures the expression of the god of the Chinese literature.