| 评《招魂》为“屈原自招”说 |
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| 引用本文： | 潘啸龙.评《招魂》为“屈原自招”说[J].云梦学刊,2006,27(5):27-31. |
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| 作者姓名： | 潘啸龙 |
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| 作者单位： | 安徽师范大学,文学院,安徽,芜湖,241000 |
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| 摘 要： | <招魂>内容和先秦典籍再次证明,<招魂>所陈乃"人君"礼体,上帝所"辅"当为"君王",非人臣屈原所可当得;<招魂>所招失魂归返的"恒干",乃在郢都"故居",而不在"江南",与身在放逐之地"江南"的屈原"自招"方位完全不同;"屈原自招"说不能圆说<招魂>序言"牵于俗而芜秽"之义,更缺少推翻王逸所记"宋玉作<招魂>"的事实证据,因而难以令人信服.
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| 关 键 词： | 招魂对象 君王 魂归之所 郢都 |
| 文章编号： | 1006-6365(2006)05-0027-05 |
| 修稿时间： | 2006年3月21日 |
ON CALL BACK ONE'S SOUL IS THE SAYING OF "QUYUAN CALLING BACK HIS OWN SOUL" |
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| PAN Xiao-long.ON CALL BACK ONE'S SOUL IS THE SAYING OF "QUYUAN CALLING BACK HIS OWN SOUL"[J].Journal of Yunmeng,2006,27(5):27-31. |
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| Authors: | PAN Xiao-long |
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| Abstract: | The Content of Call Back One'Soul and pre-Qin books and records proved again that Call Back One'Soul was about the national system under the emperor's domination.The people who god asisted,was emperors,not subject of a feudal ruler like Quyuan.In Call Back One's Soul,the soul which was called back,returned from "Henggan"that is the "former resident"of Yingdu,not from"Jiangnan",which is completely different from the place where Quyuan was exiled and called back his own soul.The saying of "Quyuan calls back his own soul"not only can't defend the meaning of "dift with the tide"in the perface of Call Back One's Soul,but also lacks of the evidence of repudiating"Songyu writing Call Back One's Soul"by Wangyi.Therefore,this saying is incredible. |
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| Keywords: | the people of Calling back the soul emperor the final place of the soul Yingdu |
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