Laughing is awkward and appropriate, and children are eager for kindness and gentleness.
Ride the red leopard with the raccoon, and get married in the Xinyi car.
[3] Shi Lan Xi Du Heng, Fang Xin Xi thinks.
In the end, I can't see the sky, and the road is dangerous [4].
Table independent xi Yamanoe, cloud capacity xi and future [5].
It was dark, the east wind fell, and it rained.
Stay in practice [6] and forget to return. You will be happy when you are old [7]!
Take Three Shows in the Mountain and Shi Lei Schiller Gorman, for example.
Sorry, I forgot to go home, but I can't be idle when I miss you.
People in the mountains are fragrant in Du Ruo, drinking rock springs and shady pines and cypresses.
You think I'm suspicious, much cry and little rain,
Apes chirp nonstop and sing at night.
The wind is rustling and the wood is rustling. I miss my son and I am worried.
Comments on works appreciation:
[1]: Pass "Pi".
[2]: the sound "must".
[3]: children's "Pi".
[4]: the sound "Li".
[5]: the sound "mutual".
[6]: the sound "but".
[7]: The sound "Yu".
[8]: The sound is "witch".
[9]: The sound is "you".
From "Nine Songs", this is the ninth song.
Shan Gui, commonly known as the Mountain God, is still called Shan Gui, because he was not officially conferred by the Emperor of Heaven.
This is a song dedicated to Shan Gui. It tells the story of an affectionate woman, Shan Gui, picking Ganoderma lucidum in the mountains and dating her lover.
Guo Moruo inferred that the mountain was Wushan according to Yu Zi's ancient pronunciation, and thought that Shan Gui was the goddess of Wushan. Wushan is a famous mountain in Chu, and witch is the most popular myth in Chu.
Two Interpretations of the Theme of Shan Gui
Song Zhuxi said: "The meaning of this article is the clearest, and the speaker is self-defeating. Now that the interpretation of the chapter and the interpretation of the sentence are said by people between the monarch and the minister, it is said that the man in clothes is fragrant, which shows that he is clean; People who say they are beautiful see their talents. Zi Muyu's kindness is gentle and graceful. He said that he will cherish himself when he is pregnant with the king. Those who break the incense as a souvenir are also good at serving the king. People who live in secluded places but don't see the sun, the road is dangerous and difficult to walk, and the sky is dark, but they are blocked by words. Those who want to stay in practice and die cannot say that they have not changed their habits and customs. I have doubts about the author when I know what childe thinks, and I also know that you didn't forget me at the beginning, but the chess pieces are trapped in the future. As for thinking about children and leaving sorrow, he is extremely angry and can't forget the meaning of the monarch and the minister. If you watch it, then other broken songs will say that there is nothing to say. " (Quoted from Notes on Songs of the South, Volume II) This is actually the embodiment of Wang Yi's "seeing his own grievances and trusting his admonition style", which gives a quite complete explanation to this article with "the meaning of the monarch and the minister". Tan, a close friend, developed Zhu's theory and joined the story of Qu Yuan making gas. He said, "... Hebo and Shan Gui are a couple. Originally, mountains and rivers were relative. So, are ghosts and uncles related? Hebo's content is about the communication and separation of Qi and Chu envoys. Although we talk about Chu, we also talk about Qi (according to the author, "riding a red leopard" makes Qi) and Qi He (according to the author, "the east wind falls and the gods rain"), which shows that these two articles have similarities. I thought that the subtopics of Jiuge were all played according to events, and only Dongdi was listed at the front, indicating the prosperity of the former king of Chu. As a contrast to the weakness of the late king, one exaggerated and the other warned. "Shan Gui" is listed at the end, which tells more about the clutch between Qu Yuan and Wang Huai ... "(from New Qu Fu Collection (I), Zhonghua Book Company, 1978 edition)
Wang Fuzhi has long expressed his opposition to the interpretation method of attaching historical facts. He said: "This chapter (referring to" Shan Gui ") is a touching language. See the voice of loyalty and care. But it must not be Shan Gui's own creation. Witches (wizards, reading xí) are better than kings, which is also a worsening statement. " (Quoted from Interpretation of Songs of the South, Volume II, Shanghai People's Publishing House, 1975) Many people agree with this statement, and it is not limited to Shan Gui. As far as the nine songs are concerned, most of them are love songs, and there are also some sacrificial songs, not "loyal to the monarch."
(Excerpted from Appreciation of Masterpieces No.2 1994)
-
It seems that someone passed by that mountain.
I'm wearing a Ficus pumila belt.
How beautiful it is to look at a smart smile with feelings,
You will envy my elegant posture.
Driving a red leopard followed by a beaver,
Che Guihua, a magnolia tree, hung a colorful flag.
I'm wearing Shi Lan and Du Heng,
Send you flowers to express your homesickness.
There is no sun in the bamboo forest,
The road is difficult, and it is difficult to walk alone.
Standing alone on the top of a high mountain,
The cloud dissolved and floated at the foot.
Day is as dark as night,
The east wind whirled down raindrops with the gods.
Waiting for the goddess to forget to go home,
Who made me as beautiful as a flower when I was old?
Picking long-lived grass plants in the mountains,
Lei Lei Rock is surrounded by kudzu vine.
Complaining that the goddess forgot to go home,
Do you miss me? Don't you have time to come?
Mountain people are like fragrant Du Ruo,
Drink pine and cypress and cover your head at Shiquankou.
Do you miss me? I have mixed feelings.
The thunder is rolling and the rain is small.
Apes chirp all night.
The wind blows, leaves fall,
Miss the goddess for nothing. ① A mountain (e 1): A mountain is a bend of a mountain.
② Bei (pi 1): wearing the same clothes. Ficus pumila and Ficus microcarpa: Both are lianas.
3 including: watching affectionately. See (d), Microvision. Xiao Yi: It's a beautiful smile.
④ Zi: The following spiritual practices, childe and monarch all refer to the missing of the witch who is played. Mu: Love. Goodness: Beauty is an adverb to describe gentleness and gracefulness.
⑤ Red Leopard: A leopard with brown fur. Follow: follow. Text: pattern. Beaver: An animal, such as a fox. Wen raccoon: a raccoon with patterned hair.
6 Xinyi car: take Xinyi wood as the car. Knot: braid. Guangxi flag, with Guangxi as the flag.
All landowners Shi Lan and Du Heng are common names.
8 Legacy (wei4): Gift.
Pet-name ruby I. Huang: Bamboo.
⑩(li2):
⑾ table: the appearance of independence and prominence.
⑿ Capacity: namely "solubility", the appearance of water or flue gas flowing.
⒀杳: Deep and dark. Qiang: Auxiliary words.
[14] Divine Rain: The gods send down rain.
⒂ Spirituality: refers to the goddess. Dan 4): Happiness.
[14] Yan: late. Huayu: Let me be as beautiful as a flower. Hua, Hua.
⒄ Sanxiu: Cao Zhi, it is opened three times a year. It is said that eating it can prolong life.
⒅
Unique skill childe: also refers to the goddess.
⒇ Du Ruo: Vanilla flavor.
(2 1)
(22) Doubt: Doubt and doubt. However, believe; Get up.
(23) Technetium: the same as "thunder". Fill in: Lei.
(24) Yan: Same as "ape".
(25)
(26) separation: suffering.
Make an appreciative comment
Before reading this poem, we should pay attention to two points: First, is Shan Gui a goddess or a male god? According to the records in Guoyu and Zuozhuan, the writers of Chu Ci before the Song and Yuan Dynasties regarded Shan Gui as a "monster of wood and stone" and a "ghost", but regarded him as a male mountain monster. However, painters in Yuan and Ming Dynasties painted a graceful and touching goddess according to the descriptions in their poems. Gu Chengtian's Notes on Nine Songs in Qing Dynasty first advocated Shan Gui as the "Goddess of Wushan", which was later elaborated by You Guoen and Guo Moruo. The view that "Shan Gui" should be regarded as "female ghost" or "goddess" is widely accepted. The appreciation of this article is based on this theory, and I think it is closer to the image of Shan Gui described in the poem [note 1]. After Su put forward the theory that "the love between man and god" was expressed in Nine Songs, researchers mostly explained the poem by the lovelorn relationship with childe, but the author thought it was inappropriate. According to the ritual customs of the pre-Qin and Han dynasties, wizards must dress themselves up like gods in appearance and clothes, so that gods are willing to "possess" and be sacrificed [Note 2]. However, because this mountain belongs to the "God of Mountains and Rivers", the ancients adopted the way of "offering sacrifices from afar", so Shan Gui did not come to the sacrifice site. According to this feature, this poem uses a witch dressed as Shan Gui to express the world's yearning for God's sincere greetings and blessings. "Jun", "childe" and "spirituality" in the poem all refer to Shan Gui; The first person such as "Yu", "I" and "Yu" refers to the witch who went into the mountains to meet God. Explaining these two points, readers may taste a kind of cultural connotation and charm different from the theory of "love between man and god" for this lively and moving poem.
You see, at the beginning of this poem, a witch dressed as Shan Gui is walking happily among the mountains to meet the gods. From the poet's exquisite description of the wizard's costume, we can know how beautiful Shan Gui is in the legend of Chu people. "People are like mountains" is a telephoto lens. The poet's next word "if" is like her swaying figure in the mountains, giving people a feeling of ethereal magic when she writes. When the camera zooms in, there is a girl dressed in Ficus pumila, a rich woman, fresh and fresh, which is the unique style of the mountain god! At the moment, her eyes flow slightly, which contains deep affection; Smile, white teeth, rosy lips, let your smile shine! "Laughing is awkward and appropriate, and the focus is only on describing its eyes and smile, but it is lighter and more vivid than" The Book of Songs Feng Wei Shuo Ren ". Witch dressed like this, intended to attract the gods, and then came a sentence "Zi (referring to the gods) yearns for kindness and gentleness"-I am so beautiful that I envy you to death: the tone is also designed according to the legendary character, and the opening is undisguised boasting and self-praise, revealing a lively and hearty attitude. This is a portrait of Shan Gui through the witch's dress and tone, which should be said to be extremely exquisite. However, the poet still felt that the atmosphere was a little deserted, so he pushed the camera away and tried to render her driver's entourage: "Take the red leopard into the raccoon, and tie the nobles with the Xinyi car ..." This is really a grand and cheerful trip to meet the gods! Flaming leopards, colorful flowers and raccoons, as well as nib-shaped flowers and fragrant cassia twig, are all used by the poet as chariots to meet the witches of the gods, which not only suits the environment and identity of the gods she met, but also sets off the atmosphere in which she burned flowers and walked cheerfully, which is particularly cheerful and warm.
Since "the rest of the place can't see the sky", the plot has been full of twists and turns, and the poem has fallen from the peak of joy. The witch full of joy, just because the mountain is high and the road is dangerous, failed to receive the girl from Shan Gui (this is of course conceived according to the custom of "watching sacrifices", and the gods are not at the scene)! She was annoyed and sad, and at the same time, with a glimmer of hope, she began to look for it in the mountains. The poem vividly shows the witch's search process and her subtle psychology with changing pictures: she suddenly climbed to the top of the mountain to overlook the depths of the jungle, but the dissolved mountain fog obscured her anxious vision; She suddenly walked in the dark forest, but the old trees were dense and dark as night; The wind and showers in the mountains seemed to be urged by God, but Miss Shan Gui just didn't show up. People offered sacrifices to Shan Ling to pray for her blessing. Since I can't see the gods, who else can make me (the world represented by witches) young forever? In order to alleviate the sense of loss after years, she ate Ganoderma lucidum ("Sanxiu") in the mountains in order to prolong her life. These descriptions, although written about the wizard's idea of looking for gods, just express the aspirations and disappointments of the world. The poet also showed the wizard's psychology of meeting the gods skillfully: "complaining about the son's melancholy and forgetting to return" is clearly a sorrow for the gods; "You miss me, I can't be idle", but in an instant, the resentment disappeared completely. Instead, I went to defend Miss Shan Gui's absence. "Mountain people are happy" is literally similar to the beginning of "Zi Muyu is graceful and restrained". It seems that he is still boasting and boasting, but here, he vaguely reveals the self-pity and self-pity of the gods. "You think I'm suspicious", and it is obviously the wizard himself who has thoughts and doubts about Shan Gui's absence; But when I spoke, I said it was a god. The protagonist's psychology shown in these poems is complex and subtle.
At the end of the poem, it is a foregone conclusion that the gods are gone, and there is a sad voice in the poem. The phrase "Rain hides in the rain" interweaves thunder and ape's cry with the sound of wind and rain, showing an extremely bleak night view of the mountain forest. The poet seems to have used the method of contrast here: the more he exaggerates the thunder and the ape's cry at night, the more he can see the depth and silence of the forest where Shan Gui lives. It is in this boundless silence that the poet's pen collection suddenly uttered a plaintive cry: "I miss my son!" " This is a cry of pain from the heart of the witch who met God-she drove a red leopard with flowers and came along the winding mountain in such joy; At this point, I left in the wind and rain with a lot of sadness and sorrow, and finally disappeared in the thunder and the cry of apes. Generally speaking, the ancients "take sorrow as beauty", and it is expected that immortals will also like sorrow. The more sorrowful life is shown in the sacrifice, the more it can attract the mercy and care of the gods. I wonder if the girl in Shan Gui will be excited when she hears this sacrifice song, and give the world the blessing she wants?
To annotate ...
(1) with this poem "take three beauties out of the mountain", Yu should not pay attention to it, but conclude that Yushan is Wushan and the goddess of Wushan. In fact, this kind of sentence pattern exists in this poem, such as "How can the clouds endure", "Xi" and "two" may also be very important. Then "jade" doesn't need to be pronounced "jade (witch)". This Shan Gui is a female mountain god in folklore, but there is no evidence that she must be the "Wushan Goddess".
(2) Records of the Historical Records of Guan Chan recorded that the Qi people said little: "Shang (referring to Emperor Wu) wants and supernatural powers, and the palace and costumes (that is, the environment and costumes) are not like gods, and gods are absent." People in Jingchu welcome the "Zi Gu" God, but also "shape it (Zi Gu's appearance) to welcome it" (the story of Jingchu Chunqiu). All these prove the characteristics of witchcraft to meet the gods and descend to the gods. (Pan Xiaolong)
After reading Cold Anvil
This statement can't answer the question of how a witch disguised as a god gets on a "car of faith" in A Mountain, and "riding a red leopard and following a raccoon" can only be done by extraordinary people. From the perspective of Shan Gui's first Hebo, it seems more logical to regard this article as Hebo's confession of love for the goddess Shan Gui, while Hebo's confession of the goddess Hebo, that is, his understanding of Xiang Jun and Xiang Fu.
-Time: Pre-Qin Author: Qu Yuan's "Nine Songs" If someone is like a mountain, he will be [1] with a girl.
Laughing is awkward and appropriate, and children are eager for kindness and gentleness.
Ride the red leopard with the raccoon, and get married in the Xinyi car.
[3] Shi Lan Xi Du Heng, Fang Xin Xi thinks.
In the end, I can't see the sky, and the road is dangerous [4].
Table independent xi Yamanoe, cloud capacity xi and future [5].
It was dark, the east wind fell, and it rained.
Stay in practice [6] and forget to return. You will be happy when you are old [7]!
Take Three Shows in the Mountain and Shi Lei Schiller Gorman, for example.
Sorry, I forgot to go home, but I can't be idle when I miss you.
People in the mountains are fragrant in Du Ruo, drinking rock springs and shady pines and cypresses.
You think I'm suspicious, much cry and little rain,
Apes chirp nonstop and sing at night.
The wind is rustling and the wood is rustling. I miss my son and I am worried.
Comments on works appreciation:
[1]: Pass "Pi".
[2]: the sound "must".
[3]: children's "Pi".
[4]: the sound "Li".
[5]: the sound "mutual".
[6]: the sound "but".
[7]: The sound "Yu".
[8]: The sound is "witch".
[9]: The sound is "you".
From "Nine Songs", this is the ninth song.
Shan Gui, commonly known as the Mountain God, is still called Shan Gui, because he was not officially conferred by the Emperor of Heaven.
This is a song dedicated to Shan Gui. It tells the story of an affectionate woman, Shan Gui, picking Ganoderma lucidum in the mountains and dating her lover.
Guo Moruo inferred that the mountain was Wushan according to Yu Zi's ancient pronunciation, and thought that Shan Gui was the goddess of Wushan. Wushan is a famous mountain in Chu, and witch is the most popular myth in Chu.
Two Interpretations of the Theme of Shan Gui
Song Zhuxi said: "The meaning of this article is the clearest, and the speaker is self-defeating. Now that the interpretation of the chapter and the interpretation of the sentence are said by people between the monarch and the minister, it is said that the man in clothes is fragrant, which shows that he is clean; People who say they are beautiful see their talents. Zi Muyu's kindness is gentle and graceful. He said that he will cherish himself when he is pregnant with the king. Those who break the incense as a souvenir are also good at serving the king. People who live in secluded places but don't see the sun, the road is dangerous and difficult to walk, and the sky is dark, but they are blocked by words. Those who want to stay in practice and die cannot say that they have not changed their habits and customs. I have doubts about the author when I know what childe thinks, and I also know that you didn't forget me at the beginning, but the chess pieces are trapped in the future. As for thinking about children and leaving sorrow, he is extremely angry and can't forget the meaning of the monarch and the minister. If you watch it, then other broken songs will say that there is nothing to say. " (Quoted from Notes on Songs of the South, Volume II) This is actually the embodiment of Wang Yi's "seeing his own grievances and trusting his admonition style", which gives a quite complete explanation to this article with "the meaning of the monarch and the minister". Tan, a close friend, developed Zhu's theory and joined the story of Qu Yuan making gas. He said, "... Hebo and Shan Gui are a couple. Originally, mountains and rivers were relative. So, are ghosts and uncles related? Hebo's content is about the communication and separation of Qi and Chu envoys. Although we talk about Chu, we also talk about Qi (according to the author, "riding a red leopard" makes Qi) and Qi He (according to the author, "the east wind falls and the gods rain"), which shows that these two articles have similarities. I thought that the subtopics of Jiuge were all played according to events, and only Dongdi was listed at the front, indicating the prosperity of the former king of Chu. As a contrast to the weakness of the late king, one exaggerated and the other warned. "Shan Gui" is listed at the end, which tells more about the clutch between Qu Yuan and Wang Huai ... "(from New Qu Fu Collection (I), Zhonghua Book Company, 1978 edition)
Wang Fuzhi has long expressed his opposition to the interpretation method of attaching historical facts. He said: "This chapter (referring to" Shan Gui ") is a touching language. See the voice of loyalty and care. But it must not be Shan Gui's own creation. Witches (wizards, reading xí) are better than kings, which is also a worsening statement. " (Quoted from Interpretation of Songs of the South, Volume II, Shanghai People's Publishing House, 1975) Many people agree with this statement, and it is not limited to Shan Gui. As far as the nine songs are concerned, most of them are love songs, and there are also some sacrificial songs, not "loyal to the monarch."
(Excerpted from Appreciation of Masterpieces No.2 1994)
-
It seems that someone passed by that mountain.
I'm wearing a Ficus pumila belt.
How beautiful it is to look at a smart smile with feelings,
You will envy my elegant posture.
Driving a red leopard followed by a beaver,
Che Guihua, a magnolia tree, hung a colorful flag.
I'm wearing Shi Lan and Du Heng,
Send you flowers to express your homesickness.
There is no sun in the bamboo forest,
The road is difficult, and it is difficult to walk alone.
Standing alone on the top of a high mountain,
The cloud dissolved and floated at the foot.
Day is as dark as night,
The east wind whirled down raindrops with the gods.
Waiting for the goddess to forget to go home,
Who made me as beautiful as a flower when I was old?
Picking long-lived grass plants in the mountains,
Lei Lei Rock is surrounded by kudzu vine.
Complaining that the goddess forgot to go home,
Do you miss me? Don't you have time to come?
Mountain people are like fragrant Du Ruo,
Drink pine and cypress and cover your head at Shiquankou.
Do you miss me? I have mixed feelings.
The thunder is rolling and the rain is small.
Apes chirp all night.
The wind blows, leaves fall,
Miss the goddess for nothing. ① A mountain (e 1): A mountain is a bend of a mountain.
② Bei (pi 1): wearing the same clothes. Ficus pumila and Ficus microcarpa: Both are lianas.
3 including: watching affectionately. See (d), Microvision. Xiao Yi: It's a beautiful smile.
④ Zi: The following spiritual practices, childe and monarch all refer to the missing of the witch who is played. Mu: Love. Goodness: Beauty is an adverb to describe gentleness and gracefulness.
⑤ Red Leopard: A leopard with brown fur. Follow: follow. Text: pattern. Beaver: An animal, such as a fox. Wen raccoon: a raccoon with patterned hair.
6 Xinyi car: take Xinyi wood as the car. Knot: braid. Guangxi flag, with Guangxi as the flag.
All landowners Shi Lan and Du Heng are common names.
8 Legacy (wei4): Gift.
Pet-name ruby I. Huang: Bamboo.
⑩(li2):
⑾ table: the appearance of independence and prominence.
⑿ Capacity: namely "solubility", the appearance of water or flue gas flowing.
⒀杳: Deep and dark. Qiang: Auxiliary words.
[14] Divine Rain: The gods send down rain.
⒂ Spirituality: refers to the goddess. Dan 4): Happiness.
[14] Yan: late. Huayu: Let me be as beautiful as a flower. Hua, Hua.
⒄ Sanxiu: Cao Zhi, it is opened three times a year. It is said that eating it can prolong life.
⒅
Unique skill childe: also refers to the goddess.
⒇ Du Ruo: Vanilla flavor.
(2 1)
(22) Doubt: Doubt and doubt. However, believe; Get up.
(23) Technetium: the same as "thunder". Fill in: Lei.
(24) Yan: Same as "ape".
(25)
(26) separation: suffering.
Make an appreciative comment
Before reading this poem, we should pay attention to two points: First, is Shan Gui a goddess or a male god? According to the records in Guoyu and Zuozhuan, the writers of Chu Ci before the Song and Yuan Dynasties regarded Shan Gui as a "monster of wood and stone" and a "ghost", but regarded him as a male mountain monster. However, painters in Yuan and Ming Dynasties painted a graceful and touching goddess according to the descriptions in their poems. Gu Chengtian's Notes on Nine Songs in Qing Dynasty first advocated Shan Gui as the "Goddess of Wushan", which was later elaborated by You Guoen and Guo Moruo. The view that "Shan Gui" should be regarded as "female ghost" or "goddess" is widely accepted. The appreciation of this article is based on this theory, and I think it is closer to the image of Shan Gui described in the poem [note 1]. After Su put forward the theory that "the love between man and god" was expressed in Nine Songs, researchers mostly explained the poem by the lovelorn relationship with childe, but the author thought it was inappropriate. According to the ritual customs of the pre-Qin and Han dynasties, wizards must dress themselves up like gods in appearance and clothes, so that gods are willing to "possess" and be sacrificed [Note 2]. However, because this mountain belongs to the "God of Mountains and Rivers", the ancients adopted the way of "offering sacrifices from afar", so Shan Gui did not come to the sacrifice site. According to this feature, this poem uses a witch dressed as Shan Gui to express the world's yearning for God's sincere greetings and blessings. "Jun", "childe" and "spirituality" in the poem all refer to Shan Gui; The first person such as "Yu", "I" and "Yu" refers to the witch who went into the mountains to meet God. Explaining these two points, readers may taste a kind of cultural connotation and charm different from the theory of "love between man and god" for this lively and moving poem.
You see, at the beginning of this poem, a witch dressed as Shan Gui is walking happily among the mountains to meet the gods. From the poet's exquisite description of the wizard's costume, we can know how beautiful Shan Gui is in the legend of Chu people. "People are like mountains" is a telephoto lens. The poet's next word "if" is like her swaying figure in the mountains, giving people a feeling of ethereal magic when she writes. When the camera zooms in, there is a girl dressed in Ficus pumila, a rich woman, fresh and fresh, which is the unique style of the mountain god! At the moment, her eyes flow slightly, which contains deep affection; Smile, white teeth, rosy lips, let your smile shine! "Laughing is awkward and appropriate, and the focus is only on describing its eyes and smile, but it is lighter and more vivid than" The Book of Songs Feng Wei Shuo Ren ". Witch dressed like this, intended to attract the gods, and then came a sentence "Zi (referring to the gods) yearns for kindness and gentleness"-I am so beautiful that I envy you to death: the tone is also designed according to the legendary character, and the opening is undisguised boasting and self-praise, revealing a lively and hearty attitude. This is a portrait of Shan Gui through the witch's dress and tone, which should be said to be extremely exquisite. However, the poet still felt that the atmosphere was a little deserted, so he pushed the camera away and tried to render her driver's entourage: "Take the red leopard into the raccoon, and tie the nobles with the Xinyi car ..." This is really a grand and cheerful trip to meet the gods! Flaming leopards, colorful flowers and raccoons, as well as nib-shaped flowers and fragrant cassia twig, are all used by the poet as chariots to meet the witches of the gods, which not only suits the environment and identity of the gods she met, but also sets off the atmosphere in which she burned flowers and walked cheerfully, which is particularly cheerful and warm.
Since "the rest of the place can't see the sky", the plot has been full of twists and turns, and the poem has fallen from the peak of joy. The witch full of joy, just because the mountain is high and the road is dangerous, failed to receive the girl from Shan Gui (this is of course conceived according to the custom of "watching sacrifices", and the gods are not at the scene)! She was annoyed and sad, and at the same time, with a glimmer of hope, she began to look for it in the mountains. The poem vividly shows the witch's search process and her subtle psychology with changing pictures: she suddenly climbed to the top of the mountain to overlook the depths of the jungle, but the dissolved mountain fog obscured her anxious vision; She suddenly walked in the dark forest, but the old trees were dense and dark as night; The wind and showers in the mountains seemed to be urged by God, but Miss Shan Gui just didn't show up. People offered sacrifices to Shan Ling to pray for her blessing. Since I can't see the gods, who else can make me (the world represented by witches) young forever? In order to alleviate the sense of loss after years, she ate Ganoderma lucidum ("Sanxiu") in the mountains in order to prolong her life. These descriptions, although written about the wizard's idea of looking for gods, just express the aspirations and disappointments of the world. The poet also showed the wizard's psychology of meeting the gods skillfully: "complaining about the son's melancholy and forgetting to return" is clearly a sorrow for the gods; "You miss me, I can't be idle", but in an instant, the resentment disappeared completely. Instead, I went to defend Miss Shan Gui's absence. "Mountain people are happy" is literally similar to the beginning of "Zi Muyu is graceful and restrained". It seems that he is still boasting and boasting, but here, he vaguely reveals the self-pity and self-pity of the gods. "You think I'm suspicious", and it is obviously the wizard himself who has thoughts and doubts about Shan Gui's absence; But when I spoke, I said it was a god. The protagonist's psychology shown in these poems is complex and subtle.
At the end of the poem, it is a foregone conclusion that the gods are gone, and there is a sad voice in the poem. The phrase "Rain hides in the rain" interweaves thunder and ape's cry with the sound of wind and rain, showing an extremely bleak night view of the mountain forest. The poet seems to have used the method of contrast here: the more he exaggerates the thunder and the ape's cry at night, the more he can see the depth and silence of the forest where Shan Gui lives. It is in this boundless silence that the poet's pen collection suddenly uttered a plaintive cry: "I miss my son!" " This is a cry of pain from the heart of the witch who met God-she drove a red leopard with flowers and came along the winding mountain in such joy; At this point, I left in the wind and rain with a lot of sadness and sorrow, and finally disappeared in the thunder and the cry of apes. Generally speaking, the ancients "take sorrow as beauty", and it is expected that immortals will also like sorrow. The more sorrowful life is shown in the sacrifice, the more it can attract the mercy and care of the gods. I wonder if the girl in Shan Gui will be excited when she hears this sacrifice song, and give the world the blessing she wants?
To annotate ...
(1) with this poem "take three beauties out of the mountain", Yu should not pay attention to it, but conclude that Yushan is Wushan and the goddess of Wushan. In fact, this kind of sentence pattern exists in this poem, such as "How can the clouds endure", "Xi" and "two" may also be very important. Then "jade" doesn't need to be pronounced "jade (witch)". This Shan Gui is a female mountain god in folklore, but there is no evidence that she must be the "Wushan Goddess".
(2) Records of the Historical Records of Guan Chan recorded that the Qi people said little: "Shang (referring to Emperor Wu) wants and supernatural powers, and the palace and costumes (that is, the environment and costumes) are not like gods, and gods are absent." People in Jingchu welcome the "Zi Gu" God, but also "shape it (Zi Gu's appearance) to welcome it" (the story of Jingchu Chunqiu). All these prove the characteristics of witchcraft to meet the gods and descend to the gods. (Pan Xiaolong)
After reading Cold Anvil
This statement can't answer the question of how a witch disguised as a god gets on a "car of faith" in A Mountain, and "riding a red leopard and following a raccoon" can only be done by extraordinary people. From the perspective of Shan Gui's first Hebo, it seems more logical to regard this article as Hebo's confession of love for the goddess Shan Gui, while Hebo's confession of the goddess Hebo, that is, his understanding of Xiang Jun and Xiang Fu.