[原文]
5.2 将核其论，必徵言焉。故其陈尧舜之耿介，称[汤武]禹汤之祗敬，典诰之体也;讥桀纣之猖披，伤羿浇之颠陨，规讽之旨也;虬龙以喻君子，云蜺以譬谗邪，比兴之义也;每一顾而掩涕，叹君门之九重，忠怨之辞也:观兹四事，同于《风》《雅》者也。至于托云龙，说迂怪，丰隆求宓妃，鸠鸟媒娀女，诡异之辞也;康回倾地，夷羿彃日，木夫九首，土伯三目，谲怪之谈也;依彭咸之遗则，从子胥以自适，狷狭之志也;士女杂坐，乱而不分，指以为乐，娱酒不废，沉湎日夜，举以为欢，荒淫之意也:摘此四事，异乎经典者也。
[今译]
要核实他们的评论，一定要考查原作中的话。《离骚》中讲尧舜的光明正大，说禹汤的恭敬戒慎，是《尚书》中《尧典》《汤诰》等篇中的含舍义;《离骚》里讥讽桀纣的狂妄偏邪，哀悼后畀过浇的覆亡，是《诗经》中劝诚讽刺的旨趣;《涉江》里用虬龙来比君子，《离骚》里用云和虹霓来比坏人，是《诗经》中比喻和托物起兴的手法;《哀郢》说每一次回头望都要抹泪，《九辩》里叹息君王的宫门有九道，是《诗经》中忠而怀怨的话:看了这四点，是跟《国风》和小大《雅》一致的。至于《离骚》假托龙和云旗，讲说怪诞的话，使云神丰隆访求宓妃，托鸩鸟去向城女求婚，是怪异的话;《天问》说共工撞倒天柱使大地倒塌，后羿射下九个太阳，《招魂》说拔树的巨人有九个头，土地神有三只眼，是奇怪的话;《离骚》说依照殷代大夫彭咸投水的做法，《九章》说跟着伍子胥在江水里来求得快意，是褊狭的胸襟;《招魂》说，男女杂坐，混杂不分，认为快乐，不停地喝酒，日夜沉醉，以为欢娱，是荒淫的行为:摘出这四点，是和经书不同的。
5.2 To put their arguments to the test, let us seek textual evidence. In observing the glory and greatness of the sage kings Yao and Shun and lauding the reverence and respect of Yu and Tang, the Songs of the South adopted the themes of the Book of Documents. In satirizing the arrogance and folly of the tyrannical rulers Jie and Zhou and lamenting the beheading of Yi and Jiao, it aimed at giving warnings and admonitions. In using dragons to represent men of virtue and clouds and ominous rainbows to symbolize evil people, it followed the classical model of comparisons and metaphors. And the lines "With every backward glance, tears came down in torrents. The gates of my lord, alas, are nine-fold" clearly express the plaint of a loyal minister. These are four examples in the spirit of the Book of Poetry. I might also cite four examples to show the discrepancies between the Songs of the South and the classics. There are absurd descriptions, such as the dragon-steeds, the cloud-embroidered banners, bidding the God of Clouds to find the River Goddess' abode, and commanding a poisonous bird to court Lord Song's daughter. There are chimerical fantasies, such as the collapse of the earth when Kang Hui was enraged, the shooting of the suns by Yi the Archer, the nine-headed monster that pulled up nine thousand trees, and the threc-cyed carth god. There is narrow-minded pride, as seen in the lines: "I will follow the example of the virtuous Peng Xian to drown myself" and "I will follow Wu Zixu to seek my own happy end." Finally, there is licentiousness, as shown in the lines: "Men and women now sit together, mingling freely without distinction; Day and night are spent in merry-making and wine."
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