Similar to the study of The Book of Songs, the study of Qu Xue is an outstanding study with the participation of sages for two thousand years, and the research results can open a small library. Not to mention Jia Yi, Liu An, Sima Qian, Ban Gu, Yang Xiong, Wang Yi and other pioneers of Qu Xue in Han Dynasty; Not to mention Hong Xingzu, Zhu, Wang Fuzhi, Lin Yunming, Jiang Ji, Zou, Chen, Dai Zhen, and other masters of Qu Xue since the Song Dynasty; The research achievements of Liang Qichao, Liu, Guo Moruo, Zhu Ziqing, Wen Yiduo, Qian Mu, You Guoen, Lu Kanru, Liu Yongji, Jiang Tianshu, Tang and others in modern times are daunting enough. Therefore, the author often thinks that although there are still many thousand-year-old mysteries to be deciphered in the field of Qu Xue, it is almost impossible for us, a young generation that grew up after liberation and has no foundation in the old school, to make further breakthroughs unless there are major discoveries underground. Recently, I had the opportunity to collect and study papers and treatises on Qu Yuan's research since 1990s. Among them, Qu Yuan and His Times, written by Mr. Zhao Kuifu and published by People's Literature Publishing House1August 1996, greatly shook the author's previous ideas. The book not only has many newly-built trees, but also "draws a historic conclusion" (Preface by Tang), which represents the latest level of Qu Xue's research. The author is a graduate student trained in the early 1980s. In the preface, the author stated that the initial motivation of his determination to study Qu Yuan was 198 1 year, and read the introduction of Japanese scholars denying Qu Yuan in the journal Literature Trends of China Academy of Social Sciences. Therefore, although there is no discussion text directly refuting Qu Yuan's negation theory, each article focuses on the textual research of Qu Yuan's life and the specific problems of his time, and each article effectively solves or is conducive to solving some academic blind spots and doubts. This is actually an indirect answer to Qu Yuan's negative theory. "Qu Yuan's negation" is only the original inducement that leads the author to fall in love with Qu Yuan's research, not the starting point and predetermined goal of his research. The in-depth study of specific issues is ultimately to make a comprehensive, objective and historical evaluation of Qu Yuan. Therefore, this book is not a trivial collection of questions about Qu Yuan, let alone a collection of questions about whether Qu Yuan exists, but a self-contained prose work. Under the coordinates of the intersection of Qu Yuan's life and his time, this paper makes a three-dimensional investigation of Qu Yuan's lineage, whereabouts, thoughts, opinions, creation, friends and politics, military affairs, diplomacy and culture at that time in a roughly chronological order. The author said that he made two efforts in the process of writing this book: "On the one hand, he explored and discovered new materials and sought more scientific basis; On the one hand, in the face of the known conditions obtained at present, the conclusions can be well connected up and down "(preface). The author thinks that the academic value of this book is really mainly reflected in these two aspects. Although these two aspects are difficult to separate and often appear in the same article at the same time, as far as the value orientation of some key articles is concerned, they still have their own emphasis. The discovery of new materials and new basis refers to the discovery of pre-Qin original materials unearthed underground, dusty in the collection and scattered among the people; The second is to explore its new historical value from the existing pre-Qin original materials. Qu Yuan and his times mainly refer to the latter. In this respect, the most representative documents are A Brief Comment on the Warring States Policy, Zhang Yi calls Qin Zhao Zhang Sui and Qu Yuan was left-handed for the first time in the Warring States Policy. "Qu Yuan's Negation Theory" was popularized from Hu Shi in the late Qing Dynasty and the early Republic of China to some Japanese scholars since the 1960s, and even written into Japanese university textbooks by osamu suzuki and Shirakawa. , have a certain influence. The main reason is that there is no record of Qu Yuan in pre-Qin historical materials. Therefore, we can find the records about Qu Yuan from the pre-Qin historical materials, and the problem will be solved. Two articles, Fawei and Historical Materials, undertook this important task. Fawei will be based on the 18th year of Chu Huaiwang (365,438+065,438+0). After correcting the mistakes, it was compared with the words recorded in Biography of Qu Yuan and Biography of Chu Shijia in Historical Records. After many precise textual researches, the Warring States policy was judged. It is the first part of the plot of "Qin conquered Hanzhong and Chu made peace" recorded in Historical Records. The Warring States Policy and Historical Records recorded two halves of the same complete event. In the Warring States Policy, after hearing the news that Chu expelled Zhao Hua, Zhao Hua was invited to introduce himself to the king of Chu and asked him to go to Qi to restore diplomatic relations between Qi and Chu, that is, Qu Yuan who went to Qi in the second half of the incident recorded in Historical Records, and only Qu Yuan. As for why The Warring States Policy is not called "Qu Yuan" but "Someone" as in Historical Records, this is determined by the nature of this book. According to the writing situation of the Warring States policy reflected in the letters of the Warring States, the main names are generally omitted when the books are included, and the "someone" section of this chapter makes an incisive analysis of the situation, which is a letter from Qu Yuan to Zhao Jian, which is completely consistent with Qu Yuan's view on the situation in Historical Records. On the basis of carefully sorting out the five chapters of Warring States Policy and Meng Changjun's Travels, the historical materials denied the conclusions of Lin Chunpu, Huang, Miao and Gu Guangguan, and attached them to the eleventh year (3 18). The re-determination of the year is directly related to the grasp of the essence of the event in this chapter. The year before last, the Six-nation Alliance of Shandong was established, with Chu as its longitudinal length. Meng Changjun's five-nation tour is part of the consolidation of the alliance. Chu was the first stop of his trip. The King of Chu gave Meng Changjun an ivory bed to please the rulers of various countries and consolidate its vertical position. According to the research results of another paper on the relationship between the "lothario" and the "leftist", this paper holds that Qu Yuan, the "lothario" who advised Meng Changjun to refuse the ivory bed in the fifth chapter of Meng Changjun, was the first leftist. The purpose of Qu Yuan's doing this is to fear that his image will be tarnished by heavy ceremony, thus further affecting the plan of the six countries to unite against Qin. So far, Fawei and Historical Materials are the only two papers on Qu Yuan's activities in pre-Qin historical materials. Their "Fawei reveals eternal secrets" makes the foundation of Qu Yuan's negation lose its existence premise, and "there is no need to mention it again" (see Knowledge of Literature and History 1994, pages 2 and 7, respectively, Japan. If the discovery of two historical materials in the Warring States Policy provides conclusive evidence for the existence of Qu Yuan, what is the relationship between Qu Yuan's predecessor and the Warring States Policy? Wang Xiongboyong found new materials in Shiben, which provided conclusive evidence for Qu Yuan's family background and the relationship between Qu Yuan and Li Sao. It has always been thought that Qu's surname is a place name because of its defects. At the same time, because Wang Yi interpreted the second sentence of Li Sao as the name of Qu Yuan's father, people followed suit. However, this book finds an important material that is not valued by ordinary people from three annotations of Historical Records of Chu Family: "Kang Zuoyong is the origin of the world." So we took this as a breakthrough and launched a comprehensive exploration. According to Shiben, the eldest son of Xiong Qubing in the late Western Zhou Dynasty was named Yong. According to the example of the ancients adding Bo, Zhong, Shu and Ji before the word, it should be "Bo Yong". Historical Records of the Chu Family is about Wu Kang the Bear, while Wu Kang is written in the West. In ancient times, there was no light lip sound, and "Wu" and "Wu" were all fish departments, and "Bo" were all Tudor departments, all of which borrowed from "Bo". The shapes of "Yong" and "Kang" are almost confused. "Yong and Kang are similar in sound, and ancient times are universal" (Sun's Concession), which shows that "Yong" is mistaken for "Kang". Therefore, "unhealthy" and "unhealthy" are actually "Bo Yong". The bear went to the disease to destroy the country, sealed his eldest son in Hanshui, Tanbei (now Zhushan, Hubei), and made his eldest son Tan, making great contributions; Later, YueYang was cut, and a few traitors were named King Zhang Yue. As for Hubei, the later soldiers named Zhong Zihong the king of Hubei, that is, the "three kings". Moreover, according to "History of Han, Geography" and other books, the section after Jiashui flowed into Hanshui was also called Jiashui by Chu people in the pre-Qin period. Bo Yong was sealed at the water's edge of Jia, and later took Jia as his surname. Both "A" and "Qu" have new words, and "A" is borrowed as "Qu". In Zhuangzi, Qu is called Jia, which is the reason. Moreover, although the academic circles say that the historical materials of Qu are undocumented, no one knows exactly where Qu is. It is called "Boyong" Qufu, and there is no trace of historical materials. And "Huang Kao" should be interpreted as "Mao", not "father"; Mao, the ancestor of surname. It can be seen that this sentence means that the great-grandfather of the author of Li Sao is Xiong Boyong, one of the three kings of Chu. Xiong Boyong is Jia Boyong, Jia Boyong is Qu Boyong, and Qu Boyong is the beginning of the Qu family. As its descendants, it is inevitable that the author's surname is Qu. Compared with Qu's The Intermediary, the copyright belongs to Qu Yuan. The reason why Qu Yuan repeatedly praised the "three kings" and "three queens" in his works was immediately understood. This "historic conclusion" once made Qu Xue's predecessors at home and abroad "deeply admire" (preface by Tang). On this basis, the article "Qu Family Tree and the Formation of Qu Yuan's Thought" makes a detailed study and outline of the relationship between Qu's family and various figures in the Spring and Autumn Period and the Warring States Period, and finds many new materials, thus adding many new figures. According to Qu Zichi? The inscription clarified the father-son relationship between Qu Yukou and Qu Gongzi Zhu. According to the materials such as Mo Aozihua's complaint in the Warring States Policy, Huainanzi's martial arts, Sleeping, etc., Qu Jiaying, Xiong Qu Daxin, who is unknown to everyone, have been added. According to the records of Shuo Wen Jie Zi and Old Stories of Zhu Gong, Qu Chun, which is rarely noticed, has been added. According to the records of Shuo Wen Jie Zi Wu and Huai Nan Zi Dao Ying, Qu Yuan's grandfather Qu Yijiu's people-oriented thought was supplemented. Encrypting the pedigree of more than ten generations outlined by previous scholars to more than twenty generations shows that they are diligent. Different from the new evidence from general historical materials found in the above article, the article "Zuo Yin's Ci Fu for Pedestrian" mainly makes full use of the new materials unearthed underground, and unveils the final veil for the long-term confusing post of Zuo Tu. The picture on the left is the main post of Qu Yuan in his life. Investigating his post is related to the study of many problems in Qu Yuan's life. However, due to the particularity of Chu culture and the lack of information, since Zhang Shoujie in the Tang Dynasty, the masters of all ages have been vague and dare not jump to conclusions. According to the data of Zuokeng Shengtu and Youkeng Shengtu unearthed from the tomb of Zeng Houyi in Sui County and Mr. Tang's research conclusion, the official name of "Right" in Chu bronze inscriptions unearthed in the Spring and Autumn Period of 1950s was also found, and it was determined that "Zuokeng Shengtu" and "Youkeng Shengtu" were the names of the Warring States Period, while "Zuo Zheng Yin" and "Right" were the names of the Warring States Period. Zhou Li's "big pedestrian" and "small pedestrian" generally correspond to the left disciple of the Chu people (referred to as the left disciple) and the right disciple (referred to as the right disciple), that is, the doctor in charge of national foreign affairs. Combined with the records of pedestrians' responsibilities and specialties in Zuo Zhuan and other books, this paper explains the relationship between several abilities and specialties of Qu Yuan, and the basis for recording Qu Yuan's "erudition and ambition, knowing how to control chaos and being good at rhetoric" in Historical Records. In this paper, Zuo Tu's position and its evolution, the requirements for the quality of supporters, the relationship between left and right disciples and the corresponding official positions in the Central Plains countries are generally sorted out. In addition, the article "Questioning Qu Yuan's Theory of Not Exiling Hanbei and New Evidence of Exiling Hanbei" also found the record of Chu's "Nanshan" in the silk book Xiangmajing unearthed in Mawangdui, Changsha, which confirmed Qu Yuan's work "Painting Thoughts" and added new evidence for judging that Qu Yuan did let Hanbei go. The author thinks that what the author mentioned in the preface of this book refers to the existing pre-Qin original materials that have been discovered; The second is to refer to the previous research results. This book has really made amazing achievements in using these conditions to create a new conclusion, and it has been involved in introducing its ability to discover new information. The most representative articles in this respect include "A Textual Research on Chu Yun and Qu Yuan's Being Released to the North of Han Dynasty as" Holding Dreams "(hereinafter referred to as" Holding Dreams ")," Mourning Qu Yuan's Trajectory "(hereinafter referred to as" Resolving Confusion ") and" Qu Yuan's Trajectory and Death Year in Jiangnan "(hereinafter referred to as" Death Year "). The article "Alina Zhang" examines the whereabouts of Qu Yuan who was exiled to the Northern Han Dynasty during Chu Huaiwang's reign. In this paper, more than 40 kinds of classics, such as official history, unofficial history, underground unearthed materials, literary creation of scholars in past dynasties, and research results of modern history and geography, have been cited successively, and combined with the politics, economy, transportation, culture, folk psychology, language habits, Qu Yuan's works and historical sites of Chu State at that time, a comb-like textual research has been carried out, which finally makes the academic circles frown frequently and has a satisfactory statement: Chu people called it during the Warring States Period. Qu Yuan was exiled to Hanbei in 24-5 years. His land is the Yunmeng in northern Han during the Spring and Autumn Period and the Warring States Period, which is in the north of the lower reaches of Hanshui River (equivalent to the ruins of Zhongxiang, Jingshan, Tianmen, Yingcheng, Yunmeng and Hanchuan counties today). At that time, there were hills and forests in the west, which was the hunting area of the king of Chu, and marshes covered with grass in the east, where Qu Yuan lived. Qu Yuan demoted this place to a dream official, lived in Yunxi (now Yunmeng County) to the east of this place, and was in charge of Yunmeng Hunting Area and the hunting of the King of Chu. When I was hunting with the king, I met a green hollow and killed him. It was vulgar and ominous. So Wang Huai was frightened, so Qu Yuan wrote "Evocation" to summon the king of souls; In the 28th year of Wang Huai, Qu Yuan was recalled to the imperial court. The "Gu Bei" in Qu Fu, that is, "Gu Bei shoots the mountain", is located in the west of the Northern Han Dynasty; "Canglang Water" is clear water in the Spring and Autumn Period, also known as clear water, which is today's water, in the northeast of Han Dynasty; "Lujiang", namely Lujiang, is also a river in the Northern Han Dynasty, which is named after the numerous reeds along the coast. "Nanshan" is between Hanbei and Du Ying; "Jiangtan" refers to the water on the Han River, not a proper term. We dare not say that the conclusion of this paper is the truth, but compared with the existing conclusions, it does reach the level of "up and down", which generally reveals the true situation of an important experience in Qu Yuan's life and inspires us to have a more accurate understanding of the meaning of "release" in the Han Dynasty, which is exile, not abolition of official exile. The article "Explaining Doubts" discusses the whereabouts of Qu Yuan who was exiled to the south of the Yangtze River during the reign of Qing Xiang. Although it is based on the explanation of "mourning", it is not as extensive as the knowledge involved above, but since the Han Dynasty, people have different opinions on the interpretation of the two sentences, so it is not so difficult to discuss. About the original interpretation of the two sentences, there are about seven or eight representative statements since Wang Yi, either explaining that they float from west to east, or explaining that they love the west from east, or confusing "summer harvest" with "summer mouth"; The next sentence, "Go to Dongting and go down the river", is even more vague or vague, or look west for standing in the summer mouth, the lake goes down on the river, or go to the Yangtze River for the south Dongting, or go to the Xiangjiang River along Dongting, or go to the Yangtze River for the bow of Dongting. Some people even think that Dongting Lake was just north of the Yangtze River in ancient times, so it is strange to enter Dongting before going down the Yangtze River. In this paper, a quotation is quoted to refute all the above, and the last sentence is: from summer harvest to Jiangdong, to Hukou, and then to West Dongting Lake. Early summer is the place where summer water is separated from the Yangtze River. Xiakou is the place where Xia Shui and Han Shui flow into the Yangtze River, and the two waters are far apart. Walk out of Dongting Lake and sail along the river. As for the place where Qu Yuan was released, many people think that it is now Lingyang, Anhui Province, far away from the south of the Yangtze River. According to Geography of Hanshu, Classic of Mountains and Seas, Notes on Shuijing and Ejina Qi Jie unearthed underground, this "Lingyang" is another "Lingyang" in the west of Jiangxi and the northwest of Lushui River. There are different opinions about the background of the events reflected in Regret for the Past. This paper is based on the first year (298 BC) when Qin angered fifteen cities in Chu and Qu Yuan left Ying. Based on the above conclusions, this paper outlines Qu Yuan's whereabouts as follows: At the end of the year, Chu Huaiwang detained Qin and acceded to the throne (still using the title of Chu Huaiwang), Qin angered his succession, sent troops to attack Chu, and the Chu city was broken. The old nobles moved Qu Yuan to protect themselves and exiled him to the land south of the Yangtze River, that is, the land of Yuanxiang. At the beginning of Xiangchu, Qu Yuan left Ying, and in summer, he walked along the east of the Yangtze River to the mouth of Dongting Lake, and drifted into the lake in the west. He had intended to go to Yuanxiang, but later, because of the fierce fighting in Qin Jun, he went out of the lake to the east along the river, arrived in Peng, and traveled southwest along the Lushui River. In February, he finally arrived in Lingyang, west of Jiangxi, which is separated from Luo Xiao Mountain, the source valley of Dongting Lake. This sketch finally solved the inexplicable problem that the academic circles thought that Qu Yuan's exile place was in the hometown of Anhui or Lingyang, which was completely consistent with Qu Yuan's itinerary reflected in Nine Chapters. In the article "The Year of Death", combined with the time of tracing Qu Yuan's whereabouts mentioned above, this paper studies Qu Yuan's whereabouts from Lingyang to his hometown when he was exiled to the south of the Yangtze River, as well as the time, place and the year of death of the last three works. There are great differences in academic circles about the creation time of Qu Yuan's last works Shejiang, Ai and Huai Sha. In Qing Dynasty, Lin Yunming and Qu Fu adjusted the order of these three works in Nine Chapters as mentioned above, but a group of modern scholars, such as You Guoen and Lu Kanru, disagreed, insisting on Shejiang and Mourning. Through comprehensive analysis, this paper determines that Qu Yuan stayed in Lingyang for a short time, then returned by the same way, and went to Ezhu in late autumn and Xupu in early winter, where he wrote Shejiang (298) and then stayed here. At the same time, it is proved by ironclad evidence that "Ai Ai" could not have been written just after leaving Ying Du (298 BC), nor could it have been written when returning to Ying Du nine years later, let alone written after Qu Yuan's death in the thirty-first year of Wang Xiang (269 BC and 268 BC). It can only be written nine years later, recalling the sadness of leaving Britain. Huai Sha was written in April, about a month before his death, when he traveled from the upper reaches of Xiangjiang River to the upper reaches of Zishui River in the 16th year of Xiangwang (283 BC). As for the year of Qu Yuan's death, scholars infer it purely from the situation reflected in Mourning for the Death, and because they have different views on the events and writing time reflected in the first half of the poem, they have different opinions. There are only nine representative opinions, and the difference between the earliest and the latest is more than 40 years. In this paper, problems are found in the famous Biography of Qu Yuan and various annotations, and with reference to the funeral number, it is determined that Qu Yuan died in ten years (first 289) to nineteen years (first 280), and then the major military and political events of Chu State in this decade are sorted out in detail, and then it is determined that he drowned in the sixteenth year of Wang (first 283), that is, Wang and Wang. Although the news that the two kings met was not the only reason for Qu Yuan's suicide, it was the fuse for him to end his life immediately. Although the conclusion this time coincides with Mr. Jiang Liangfu's view, which is one of the nine opinions, the argument angle, evidence application and reasoning process are completely different and very convincing. In addition, the article "Zhao Chuyue and Qu Yuan's Political Proposition of Unifying the South" is also a refreshing exploration of Qu Yuan's diplomatic thought. People used to sum up Qu Yuan's diplomatic thoughts with the phrase "unite Qi against Qin", including Guo Moruo who only said that "Chu should unify China with virtue and oppose Qin to bully the weak." (A Study of Qu Yuan) This paper expounds that Qu Yuan's diplomatic thought includes two aspects: one is to unite with the six Shandong countries to fight against Qin in order to curb the development of the "country of tigers and wolves" and gain time; The second is to develop to the southeast and southwest, in order to unify the south first, as the first step to unify the whole country. After Qu Yuan became a left disciple, he changed his strategy of competing with Qi for business, and changed it to "make the city bright", preparing for the national crossing and fighting Vietnam five times. Although Qu Yuan left his post as a left disciple, he regained his right to speak in front of the king in the eighteenth year of his pregnancy, that is, he suggested that Zhao Hua should go across the country for five years and destroy it. Knowing these facts clearly will make us have a more concrete and comprehensive understanding of Qu Yuan's diplomatic thought, and his thought of unifying the whole country will have concrete content, not just a signboard. I have a deep understanding of Li Sao, Tian Wen and Zhao Da. The conclusion of the article "The Coronation Ceremony of Qu Yuan and His Early Office" is also highly credible. When Ode to an Orange was created, it is difficult to determine by academic circles only from the style of the work. This paper compares the unique four-character metrical poem in Nine Chapters with Guan Ju in Yi Li and Confucius and Jia Yu. The three works are not only the same in form, but also similar in content and wording. Ode to Orange even uses the sentence of Guan Shi Ci, so it is definitely Qu Yuan's masterpiece after the coronation ceremony at the age of 20. When the book examines important issues, it also solves some seemingly insignificant small problems with the article, such as a few familiar words at the beginning of Biography of Qu Yuan, "Wang Huai made Qu Yuan a constitutional order, and Qu Ping a draft, which is undecided. When the Shangguan doctor saw it and wanted to take it away, Qu Ping disagreed, so. " Everyone interpreted the last two sentences as that Doctor Shangguan wanted to take it away from him, but Qu Yuan didn't show it to him. This book extensively collects historical materials, and interprets "seizing" as "changing", "harmony" as "agreeing", and interprets two sentences as Shangguan asking Qu Yuan to revise some laws and regulations drafted by him that restrict the interests of nobles. Qu Yuan disagreed, so he ignored them. As soon as this plan came out, the nature of their struggle deepened. For another example, many people interpret the word "Yan Ying" in historical materials separately, which leads people to complain that historical materials are unreasonable. This book interprets "Yanying" as the capital of Chu State, which has moved repeatedly, but it is called "Ying". Many historical materials were preserved in the place where Ying went to the horn and before. For another example, Zhang Yichuan records that Chu Danyang attacked Qin to Lantian after his defeat, and that Lantian is now Lantian in Shaanxi. The reader is puzzled that Chu was defeated in the Yangtze River valley but suddenly went deep into the hinterland of Qin, but this book was corrected to another Lantian, that is, south 100, and its meaning suddenly changed. The emissary of the State of Qin in Zhang is the same as the person who was expelled from Chu by Qin thought, and has been abandoned for a long time because of the contradiction of materials. According to textual research in this book, the word "Sui" in the article is regarded as "slippery" in several places. The emissary is a pro-Qin figure, while the deportees resist the backbone of the Qin school and others. In short, waste comes in handy. This kind of example can be seen everywhere. As the latest achievement in the study of Qu Yuan and his times in the 1990s, there are some points worth discussing. In a big way, the originality and academic value of the book's macro discussion are not as good as the value of discussing specific issues. For example, in the study of Qu Yuan's predecessor Mo Ao Zihua, this book identified Mo Ao Zihua as Shen, denying Mr. Qian Mu's view that Mo Ao Zihua was his son. The textual research is meticulous and the conclusion is credible. However, when discussing Mo Aozihua's patriotic thought of disloyalty to one family and one surname, he took Yue Fei as a counterexample, saying that he was "much higher than the ignorant Yue Fei and closer to modern nationalists" (page 75). For another example, when expounding Qu Yuan's reform thoughts, we have made great achievements in examining his specific reform measures, but it seems too simplistic to classify Qu Yuan as a legalist when summing up his thoughts. From a small point of view, there are some specific problems in the book, and the evidence is still insufficient. For example, the author quoted the original material Shao Hearing Record to explain that Zi Jian didn't record the person who made a career by writing, and also quoted the poem of Qu Yuan's personality and achievements in Chu Ci in Sima Guang's Five-character Poem, thus concluding that Zi Jian didn't include Qu Yuan because Sima Guang thought he made a career by writing, not because he doubted the existence of Qu Yuan, which was very convincing. However, the author of the book then discusses a new reason why Sima Guang "buried himself in his heart and refused to be a Taoist priest", that is, he was afraid that reformer Wang Anshi would compare himself with reformer Qu Yuan. Although the author has found a lot of circumstantial evidence for their similarity, there is still suspicion of speculation, which may have wronged Mr. Sima Lao. Whether Qu Yuan can be called a reformer is still open to question, but Shang Yang, a more typical reformer than Qu Yuan, still entered the Book "Learning from Resources". What is the explanation? Qu Yuan was not included in Zi Tong Zhi Jian, which is probably because he was still regarded as a writer in the pre-Qin period and lacked historical materials about him. For another example, the great-grandson of Qu lineage is also a poet, and Qu's great-grandson is also called Qu. I'm afraid it's still hard to convince people, and further evidence is needed. Perhaps the author misunderstood the original intention of the author of this book. If so, I can only sincerely beg for forgiveness.