郑知同《楚辞考辨》研究  

On the Research Zheng Zhitong’s Chu Ci Kao Bian

作　　者：陈欣[1] Chen Xin(Gui Zhou Education University,Guiyang,Gui Zhou 550018)

机构地区：[1]贵州师范学院

出　　处：《职大学报》2019年第4期21-26,共6页Journal of the Staff and Worker’s University

基　　金：国家社会科学基金青年项目“清代楚辞学文献考论及阐释研究”（14CZW033）阶段性成果

摘　　要：郑知同《楚辞考辨》虽然是一部未完成的手稿,但是对《楚辞》很多悬而未决之命题都有较为精辟的论述。此书卷首四篇文章考辨细致,持之有据。郑知同根据《史记·太史公自序》“屈原放逐著《离骚》”,指出《离骚》并不是屈原被疏后所作,而是被放逐之后所作。郑知同认为《九歌》之《东皇太一》是迎神曲,“可通祀诸神”,起“总冒下篇”之作用。郑知同从《汉书》中祭祀地祇包括云中君的记载,推断汉初的祭祀习俗应该是沿袭战国时俗,并且从望祀的角度推断,《云中君》所祭祀的应该是云梦泽地方神。Zheng Zhitong’s Chu Ci Kao Bian is an unfinished manuscript. However, there are many incisive expositions on the many undecided propositions of Chu Ci. The first four articles in this book are well-recognized and well-founded. According to the record in the Historical Records Tai Shigong's Preface that Qu Yuan wrote Li Sao after his exile. He pointed out that Li Sao was not made by Qu Yuan alienated, but by exiled. Zheng Zhitong believes that the East Emperor Taiyi of Nine Songs is the welcoming song. It can pass through the gods, and play a total role. Zheng Zhitong’s memorial from the Han Shu includes the records of Yun Zhongjun. It is inferred that the sacrificial custom in the early Han Dynasty should follow the customs of the Warring States. And it is inferred that the sacrifice of Yun Zhongjun should be the local god of Yun Mengze.

关 键 词：郑知同 《楚辞考辨》 东皇太一 云中君 

分 类 号：I222.3[文学—中国文学]