(1) Summary of "Mountain Ghost"
The poem is written according to three levels: the heroine appears for an appointment, waits for her lover, and is disappointed and painful after waiting for a long time.
In the quiet valley, "There is a person who is walking in the mountains, covered with beetles and pomegranates and wearing a girl's dill. She looks at you and smiles, and admires her. She is so graceful and graceful." A beautiful goddess. Dress up your sweetheart carefully with joy. "Riding on a red leopard, we follow Wenli, and Xinyi's car rides on the laurel flag. We are carried by Shilanxi, carrying Du Heng, and the fragrant flowers are folded, leaving behind our thoughts." She put on new clothes, folded a bunch of flowers and went to the appointment confidently.
"We are in a secluded place where we can never see the sky, and the road is dangerous and difficult, so we come back alone. The appearance is independent on the mountain, and the clouds are beautiful below." When I arrived at the date, I didn't see the lover I was thinking of.
The infatuated mountain ghost stands on the top of an independent mountain, looking out from a high place, waiting foolishly, with an unpredictable sea of ??clouds at his feet. "The sky is dark and the Qiang is dark, the east wind is drifting with the rain of gods. The spirit is left to cultivate and forget to return. The age is dim and who is the flower? Picking three beauties in the mountains, the stone Leilei is Gemanman. I resent the young master and feel sad. Forgetting to go home, do you miss me so much?" The weather changed, the wind and rain came, and she imagined that the other party was still attached to her, so she comforted herself and waited helplessly. "The people in the mountains are as fragrant as the Du Ruo, and the stone springs are shaded by pines and cypresses when drinking. You are thinking of me, but you are suspicious." The goddess is still waiting and searching patiently. ...
In loneliness and despair, I had doubts about "Jun"'s love. The joy that filled my heart turned to sadness. Her hope was shattered, and she struggled with longing and couldn't bear to let go. At this moment, "thunder fills the sky and rain falls, and squid chirps and sings at night. The wind rustles and the trees rustle, and I miss the young master but I am worried about leaving." The harsh environment brought out the goddess's terrible state of mind, and the poor goddess fell into extreme sorrow and pain.
The chapter "Mountain Ghost" is the most tragic in "Nine Songs". The poet uses rich imagination, gorgeous diction, and delicate brushwork to euphemistically and tortuously reproduce the poet's state of mind, with lingering emotions and sad and moving language. The mountain ghost's mood changes from full of joy to sadness and despair; the road is dangerous and the dangerous environment of violent storms; it also implies resentment and lashing out against the King of Chu and his sycophants.
Zhu Xi's "Annotations to the Collection of Songs of Chu" says: "The son who admires Yu is good at stealing, saying that the king cherishes himself for the first time... I know the son's thoughts, but I doubt the author, and I also know that the king has not yet begun. If you forget yourself, you will be trapped in slander; if you think about the son and leave your worries, you will be extremely unhappy and resentful, and you will never be able to achieve the righteousness of the king and his ministers."
(2) "Mountain Ghost". Mythical prototype
◇"Selected Works? Gaotang Fu? Preface":
〖...Yu said: "In the past, the late king tried to visit Gaotang, and he was lazy and took a nap during the day. He dreamed of a woman. People said: "I am a daughter of Wushan. I heard that you are visiting Gaotang and would like to recommend me to take a pillow." The king was lucky enough to leave and said: "I am in the sun of Wushan, and I am in the morning clouds." In the morning and evening, under the balcony, it is like a temple, named Chaoyun." ◇ "Shui Jing Zhu" Volume 34. "Jiang Shui":
Danshanxi is also the Wushan Mountain. Also, the emperor's daughter lived in Yan. Song Yu called the third daughter of the emperor of heaven, named Yaoji. She died before leaving and was sealed in the sun of Wushan Mountain. Her essence was grass, but she was actually Ganoderma lucidum. The so-called daughter of Wushan, the resistance of Gaotang, is the cloud in the morning and the rain in the evening. Morning and evening, under the balcony. Once I looked at it early, it turned out to be true, so I built a temple with the name Chaoyunyan.
The scene of deep mountains, dark days, and no sight of the sky in "Mountain Ghost" is similar to the scene of Wushan in "Gaotang Fu". There are *similarities.
◇Qu Yuan’s "Mountain Ghost" may be related to the "Wushan Goddess". But Qu Yuan's "Mountain Ghost" is not the same as "Wushan Goddess". He just borrowed the goddess to express his feelings and will. The "mythical archetype" has been transformed according to the needs of expressing emotions - Qu Yuan's figure has been integrated into "Mountain Ghost".
◇Du Fu's "Tiger Teeth Journey": "Wuxia Gorge is overcast with a desert air, and the peaks and valleys are graceful. The cuckoos are not here and the apes are cold, and the mountain ghosts are worried about the snow and frost." - put "mountain" "Ghost" is associated with Wushan.
◇Gu Chengtian of the Qing Dynasty said in "Jiu Ge Jie" that the mountain ghost is the "Goddess of Wushan". Further connect the "Mountain Ghost" and the "Wushan Goddess".
◇In the 1940s, Sun Zuoyun's "Nine Songs? Mountain Ghost Research" compared "Mountain Ghost" with "Gaotang Fu" and believed that "Wushan Goddess" is the prototype of "Mountain Ghost" ("Tsinghua University" Journal of Chinese Medicine (Volume 11).
(3) Mr. Li Yanling's "About "Mountain Ghost"
◇The explanation of "in the mountains"
Mr. Guo Moruo said: "The original text is " "Collecting three beauties in the mountains" is Wushan. Every word "xi" in Chu Ci has a function as a character. For example, "Yushan" is not Wushan, so it is a burden to the character. "["Modern Translation of Qu Yuan's Fu" People's Literature Publishing House, June 1953, P32].
Sun Changxu's "The Overall Relationship of the Eleven Chapters of "Nine Songs of Chu": "'Cai Sanxiu Xi Yushan "Jian", "Yushan" is the mountain in the land of Shang Yu, and the mountain ghost is the "Goddess of Yushan", etc.
In the article "About "Mountain Ghost" - Discussion with Messrs. Guo Moruo, Jiang Liangfu, and Ma Maoyuan", Mr. Li Yanling refuted the statement represented by Guo Moruo that "Yushan is Wushan" and said: " Used together with the word 'Yu' below the word 'xi', there are "the jade quality is in the mud" ("Fengyou" in "Jiu Si"), "the tigers and birds are fighting in the court" (ibid.) in the Chu Ci. ...'The spirit of a qi hole is in the middle of the night' ("Yuanyou"); ...these characters for 'Yu' not only cannot be read as 'Wu', but also need to be interpreted as 'zai'; only by reading 'zai' can we explain It makes sense, and there is nothing 'cumbersome' or 'repetitive' about it..." and so on. The evidence is detailed, the reasoning is rigorous, and it is very convincing.
However, while Mr. Li denies that "Yushan is Wushan", he also denies the possibility that "Mountain Ghost" is related to "Wushan Goddess" - is he "spreading dirt"? "Water", did you throw away the child?
◇Mr. Li Yanling said: "The altar for worshiping mountain ghosts, etc. is on the ground at the foot of the mountain. She has already said 'come' above, but here the witch also said that she lives in such a place; from high up Going down the mountain, it was a stormy and dark time, so the road was of course "difficult": this explains why the "road is difficult" because her place of residence was so bad, and it was so difficult for her to come here. It was difficult, so Wu went on to say to the "viewer": [I thought] 'Liu Lingxiu lives here, so that she can forget to go back' ('Liu Lingxiu is so depressed that she forgets to go back') but she said: [ "Leave me here," "When the years are over, who will give me glory?" ("Now that the age is over, who is the splendor?") Let's see, this "spiritual practice" is a witchcraft for her, how clear it is! "("About "Mountain Ghost"" - Discussion with Mr. Guo Moruo, Jiang Liangfu, and Ma Maoyuan")
I really don't agree with Mr. Li's explanation.
First of all, we should judge whether the "mountain ghost" is going to the lover's date, or is it going to the "altar" "on the plains under the mountain"?
After the poem "The rest of the place is secluded and the sky is nowhere to be seen, the road is dangerous and difficult, and I come alone later", it is not an "altar" "on the plains at the foot of the mountain", but "an independent expression on the mountain."
Secondly, the statement that Mr. Li wanted to "leave the spiritual cultivator to live here" has no basis in literature and is unreasonable. ——Sacrifice to the gods, is there any reason to "pay attention and stay for a long time"?
Third, this statement is inconsistent with the poem as a whole. It is inconsistent with "I resent the young master and I forget to return home; you miss me and I have no time to spare";
◇Mr. Li Yanling also believes: "'Later', Wang Yi's annotation as 'Come to the evening, after the gods' is correct."
Mr. Li has no basis for "coming to the evening and following the gods". And it is inconsistent with the poem "Exhibiting independence on the mountain".
Besides, "Nine Songs" "is not a systematic and orderly combination, so the scene of the grand ceremony does not exist" (Qian Songgan's "Nine Songs Analysis" Taiwan Commercial Press Published, January 1994.) These all show that the explanation of "coming to the evening, and then the gods" is inappropriate.
(4) Mr. Qian Yuzhi - "Mountain Ghost: The Heartless Man in "Nine Songs"" said
◇Mr. Qian Yuzhi said: "The Mountain God of Qu Yuan's Era Should be male." This argument cannot be established.
As mentioned above, the "Wushan Goddess" in "Gaotang Fu"-the mountain god is a female.
Another example:
"The Seven Classics of the Middle Ages" in "The Classic of Mountains and Seas": "Two hundred miles to the east is the mountain called Guyong. The emperor's daughter died, and her name was the female corpse. , it turns into a weed, its leaves are green, its flowers are yellow, its gates are like dodder hills, and it is charming to people."[.P92]
The Second Twelve Classics of "The Classic of Mountains and Seas": "One hundred and ten miles to the southeast, there is a mountain called Dongting. There is a lot of gold on it, a lot of silver and iron below it, a lot of trees on it are pear, pear and orange, and there are many grasses on it such as tamarisk, wormwood, peony, and xiongxiong. The emperor's two daughters live there. They often swim in the rivers and abyss. The wind from Liyuan flows into the abyss of Xiaoxiang, and there are many strange gods that are like people carrying snakes when they go in and out."[.P106]< /p>
"Historical Records? The Chronicles of the First Emperor of Qin": In the twenty-eighth year, the First Emperor returned to the Floating River and arrived at the Xiangshan Temple. In strong winds, it is almost impossible to cross. The doctor was asked: "Who is the king of Xiang?" The doctor replied: "I heard that Yao's daughter, the wife of Shun, was buried here." [. P59].
The mountain gods of "Guyi Mountain", "Dongting Mountain" and "Xiang Mountain" are all women. How come "mountain gods in Qu Yuan's time should be male"?
◇Mr. Qian Yuzhi said: "The mountain ghosts in "Mountain Ghost" should be spirits such as 'Sprite Ghosts'", "Sprites are mandrills, and mandrills are a kind of strong It is an animal with sharp teeth, extremely ugly appearance and ferocious nature. It is a legendary mountain monster." ..."The first sentence of "Mountain Ghost", 'If there is someone on the mountain', means 'It seems like someone', 'It seems like someone', but in fact there is no one; if there is, it is just an invisible mana, an elusive spirit. "...; "We believe that 'if a man comes to the mountains and is taken away by Xili Xi and his daughter Luo', it is because the female lover (witch) who plays the role of the mountain ghost sees the male mountain ghost singing about the mountain ghost"...; "' I feel sorry for you, but I forget to return home. You miss me so much. The people in the mountains are fragrant, and you drink from the stone springs and are shaded by pines and cypresses.
'These few sentences describe the young man (mountain ghost)'s love turning from true to false, making excuses to avoid it; describing the mountain man (the infatuated woman, not the mountain ghost) like the fragrant Du Ruo..."
These remarks by Mr. Qian " It is obviously self-contradictory and undesirable.":
First, if "mountain ghost should be a 'demon ghost'", "a sprite is a mandrill, and a mandrill is a kind of strong and long-lasting mandrill." "Tang, an extremely ugly and ferocious animal, is a legendary mountain monster." Why did Qu Yuan call such a monster "Jun" and "Gongzi"?
Secondly, "Mountain Monster" "The female lover of ghosts", why do you fall in love with "ghosts"?
Thirdly, since "'it seems like there is someone', there is actually no one; if there is, it is just an invisible mana, there is no way "The elusive elf", then how does the "female lover (witch) who plays the role of mountain ghost" "look at the male mountain ghost singing and singing as mountain ghost"?
Fourth, why does the "female lover of mountain ghost" live alone? In the mountains, they are called "mountain people"? But the "mountain ghosts" are not in the mountains?
◇Mr. Qian Yuzhi believes: "The mountain ghost's female lover seems to see the mountain ghost's costume as 'Xuli Xi'" "Bringing the girl Luo", and the female lover's own attire is "being led by Shi Lanxi to Du Heng". The costumes of this man and woman are different. "
Lu Tianhe and Lu Tianhua said: "'If someone comes to the mountains, he is picked up by flowers and a girl. It is appropriate to smile at the same time - I admire you for being so graceful and graceful? ’... These four lines are the lyrics she sang when she was dressing up. ...It not only shows her joy of being immersed in love, but also vividly depicts her innocence and charm. At the same time, it describes the specific environment of the goddess alone in the mountains." flag. Being led by Shi Lanxi and Du Heng, I lost all my thoughts behind Fang Xinxi! ’... In these four sentences, the goddess said that she was driving to the club to think about it, and her singing was full of joy. The sentence "Being Shilan" is taken to mean that she changed her clothes when she set off. The author grasps the woman's unique love for beauty and uses the detail of changing clothes to describe the goddess' serious attitude towards this encounter: she wants to appear in front of her lover in her most beautiful style. "(
(5), Others
◇Pan Xiaolong " Pre-Qin Poetry Appreciation Dictionary? Jiuge? Mountain Ghost": It is not about love. It is about "looking at sacrifices" - the witch "rides on a red leopard and rides on a raccoon, and rides on a Xinyi chariot with a laurel flag" and "enters the mountain to welcome the gods but does not meet them."
This theory is also difficult to establish.
First, no matter what kind of sacrifice is performed at any time, the gods in the sacrifice may be dressed up by shamans. Or it can be entrusted to tablets, portraits, statues and other related objects. Is there any reason why the witch who welcomes the gods "looks for it" alone in the mountains and forests and "fails to receive it"?
Second, the witch who welcomes the gods? It is impossible to "ride a red leopard and follow the Wenli, and the Xinyi chariot and the Gui flag" ride in the roadless mountain forest.
Third, since it is "looking at the sacrifice", why do we have to "enter the mountain". To welcome the gods?
◇ Cheng Zhejia's "New Notes on Nine Songs" said: "The sacrifice is to a beautiful female ghost, who came to entangle with men in the world out of love. There is no need for wizards to use violence against such lonely and weak ghosts like they do against plague gods. Therefore, we stopped her from causing mischief and only performed her desperate love in sacrifices, so that she could realize that "there is a difference between humans and ghosts" and that it was useless to pester others, so she could withdraw from the love scene on her own. ”
This explanation has no internal or external basis and is unconvincing.