Ask for the original text of the soul summoning! Chu Ci conjuring spirits for whom to write

It was Qu Yuan's eulogy written for King Huai, who died in Qin, but in fact, it was all written about some recipes at the banquet, you see:

Speaking of shouting shock, I thought of the description of "Chu Ci Summoning Spirits" about Chu people summoning souls for living people (with the translation of Chen Zizhan's "Chu Ci Straight Interpretation" for easy comparison and interpretation):

The soul returns, (the soul returns,)

Enter the Cultivation Door. (Enter the repair gate of Yingdu.) ）

Gong Zhu Zhaojun, (Taizhu Zhiguan to recruit the king,)

Go back first. (Flip over and walk first.) ）

Qin bonital wisps, (Qin bamboo cage, Qi silk thread,)

Zheng Mian is a little stronger. (Zheng people sew knotted clothes.) ）

The tricks should be prepared, (these conjuring props are complete,)

Forever howling. (Long whistle and loud hooray.) ）

The soul returns, (the soul returns,)

Go back home. (Back to his hometown of Luo.) ）

Huizhou's shouts of surprise are similar. In terms of props, the basket replaces the bamboo basket; He also uses hemp silk, but it is generally not wrapped around the wrist of the sick child, but tied with a "silk grass picker" and hung on the door to ward off evil spirits and prevent disasters. Clothes are as necessary, Song Xiang once wrote "Yu Lan Ci" to record the scene of ghost sacrifice in Huizhou on July 14 night:

Ghosts don't pity everyone, and the night of the Yulan Conference is like water. Cutting rods and hanging clothes, money and paper-cutting, wax tears flow backwards and the wind whirls. This "cutting rod and hanging clothes" is the ancient "rites" contained in the "ascending to the house with its upper clothes".

Of course, that was during the Qianjia period, and as I saw when I was a child, most of the clothes were hung on the eaves, or placed in the basket, or simply held in the hands of the goddess. What remained unchanged was the underwear worn by the patient, and it was said that when the spirit heard its name called and smelled the sweat of its own clothes, it would follow the sound and come back. The screaming will be carried out at the place where the child is frightened, and if the cause is unknown, it will be near the door of the house or the nearby street, as that is where the child is most frequented.

The move should be prepared", and then it is necessary to "roar forever", which is the "Gao" mentioned in the "Book of Rites". "Gao is the borrowing of the number, and the voice of the long language is also" (Huang Kan's "Interpretation of the Scriptures"), in Huizhou dialect, is "shouting", shouting its "soul return".

A collection of Romantic poetry.

Chu Ci" as bai

China's first collection of romantic poetry, by the form of Zhi Yu poetry is based on the Chu folk song processing and formation, and a large number of references to the customs and dialect vocabulary of Chu, so it is called "Chu Ci". "Chu Ci" is mainly Qu Yuan's work, and his representative work is "Lisao", so later generations also called "Chu Ci" as "Sao Ti". At the end of the Western Han Dynasty, Liu Xiang collected the works of Qu Yuan, Song Yu and others and compiled them into a collection.

Chu Ci had a profound influence on later literature, not only opening up the later Fu, but also influencing the creation of prose in the past dynasties, and was the source of positive romantic poetry creation in China.

Chu Ci is the first collection of romantic poetry in China. The main author of Chu Ci is Qu Yuan. He created immortal works such as "Lisao", "Nine Songs", "Nine Chapters" and "Tianwen".

Under the influence of Qu Yuan, the state of Chu produced Song Yu, Tang Le, Jing Cha and other Chu writers. The extant collection of "Chu Ci" is mainly the works of Qu Yuan and Song Yu; Most of the works of Tang Le and Jing Cha have not been handed down.

The characteristics of Chu Ci, Huang Bosi of the Song Dynasty summarized in the "Preface to the Revision of Chu Ci": "Gai Qu Song Zhusao, all write Chu language, make Chu sound, remember Chu land, name Chu things, Gu can be described as 'Chu Ci'." This statement is correct.

In addition, the historical legends, myths, customs, artistic means used, and strong lyrical style involved in the works of Qu and Song in "Chu Ci" all have a distinct Chu cultural color. These are the basic characteristics of Chu Ci, and they are an important part of Chu culture that complements the Central Plains culture.

Give me a mailbox number, and the txt version of "Chu Ci" will be sent to you.