《橘颂》并非屈原写给自己的诗篇

Ode to Orange Is Not a Poem by Which Qu Yuan Praised Himself

《橘颂》期许与歌颂的人物对象,自汉代以至当下楚辞学界一般的主流诠释均认为是屈原自颂自期,即《橘颂》是屈原写给自己的作品。但通过细读文本,还原《橘颂》创作时期的历史背景和文化背景,我们发现屈原通过《橘颂》进行自我赞美和期许的诠释并不正确。"南国""受命不迁""更壹志兮""任道""嗟尔幼志""自慎""秉德无私""参天地""伯夷"等,均彰显《橘颂》中使用的核心词汇属于以周王朝为代表的中原文化元素;从"颂"属于祭祀场合用的赞美诗,而"伯夷"身为一国之太子以及"愿岁并榭,与长友兮"这些因素看,屈原不可能以《橘颂》来自我赞美和期许;屈原在《橘颂》中以"苏世独立,横而不流""秉德无私,参天地兮"期许和赞美的对象应是举行"加冠礼"时的楚威王太子芈槐。换言之,《橘颂》是写给楚威王太子芈槐的诗篇,其文本性质为"加冠礼辞"。

Since the Han dynasty,many scholars have believed that the object Ode to Orangeexpects of and praises is Qu Yuan himself. That is to say,Ode to Orange is a poem written by Qu Yuan for himself. However,by reading the text carefully,restoring the historical background and cultural background of the creation time of Ode to Orange,it is found that the interpretation that Qu Yuan praises and expects of himself through the poem is not correct. Many dictions,such as Nanguo,Shoumingbuqian,Gengyizhixi,Rendao,and Cantiandi,highlight that the core words of Ode to Orange belong to the central plains cultural elements represented by the Zhou dynasty. ＂ Ode＂ is a kind of poem to praise others on sacrificial occasions and the object to whom this poem pays tribute is compared to Bo Yi,who was a crown prince. Judging from these circumstances,it is highly unlikely that Qu Yuan wrote Ode to Orangeto praise and expect of himself. The object whom Qu Yuan praised and expected of in Ode to Orange should be Min Huai,the prince of Chu Weiwang when he was coronated. In other words,Ode to Orange is a poem for coronation by nature.