Unfortunately, Shan Gui can't read. What do you mean Zephyr has no feelings?

"It's a pity that Shan Gui can't read and Zephyr is not emotional" means that my love letter was not given or listened to, so I had to give it to Shan Gui to tell Zephyr my heart, but Shan Gui couldn't understand it and Zephyr couldn't understand it.

Source of works

"Shan Gui" comes from the work "Nine Songs Shan Gui" written by Qu Yuan, a great poet of Chu State in the Warring States Period. This is a song dedicated to Shan Gui. Described an affectionate Shan Gui tryst with his sweetheart in the deep mountains, and the mood of waiting for his sweetheart to come again tomorrow, and described a magnificent and bizarre image of ghosts and gods. The whole poem depicts Shan Gui's ups and downs of emotional changes and inner world in a very detailed, true and touching way.

original work

Jiuge Shan Gui

If someone is a mountain, he will be led by Li Xi 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.

Shi Lan Xi took Du Heng, and he lost his mind.

The rest of the place can't see the sky, and the road is dangerous and difficult.

Table Independent xi Shan Ye, Cloud Capacity xi and Future.

It was dark, the east wind fell, and it rained.

I left practice and forgot to return. What will you do when you are old?

Shi Lei Schiller Gorman made three plays in the mountains.

Sorry, I forgot to go home, but I can't be idle when I miss you.

People in the mountains are fragrant with Du Ruoxiang, drinking pine and cypress in rock springs,

You think I'm suspicious.

Thunder filled the rain and the night was chirping.

The wind is rustling and the wood is rustling. I miss my son and I am worried.

Annotation of works

One mountain (mu): the mountain, the bend of the mountain.

Bei (pρ): a general word, which means to wear. Ficus pumila and Ficus microcarpa: Both are lianas.

Han Han: Watching with deep affection. See (d), Microvision. Xiao Yi: It's a beautiful smile.

Zi: the title for the person he worships. Gentle and graceful: elegant and beautiful.

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.

Xinyi car: take Xinyi wood as the car. Knot: braid. Guangxi flag, with Guangxi as the flag.

Shi Lan and Du Heng: Both are common names.

Legacy: A gift.

Y: Me. Huang: Bamboo.

Table: Independent and prominent appearance.

Capacity: that is, "dissolved", the way water or smoke flows.

Dim: Deep and dark. Qiang: Auxiliary words.

Divine rain: the gods send down rain.

Practice: refers to the goddess. "(Dan): happiness.

Yan: It's late. Huayu: Let me be as beautiful as a flower. Hua, Hua.

Sanxiu: Cao Zhi opens it three times a year. It is said that eating it can prolong life.

Childe: also refers to the goddess.

Du Ruo: Vanilla.

Doubt: Trust and doubt are intertwined. However, believe; Get up.

Technetium: the same as "thunder". Fill in: Lei.

Lin: Same as "ape". (à u): Long-tailed ape.

Separation: through "bitterness", sadness.

Translation of works

It seems that someone is passing by that mountain. It's me wearing Ficus pumila and a female radish tied around my waist.

See how beautiful that clever smile is, you will envy my graceful posture.

Driving a red leopard, followed by a raccoon dog, and Che Guihua, a magnolia tree, set up colorful flags.

I tied Shi Lan's waist and Du Heng, and gave you some flowers to express my homesickness.

There is no sun in the depths of the bamboo forest, and the road is difficult, making it difficult for a person to walk.

A person standing on the top of a high mountain, the clouds are gone, and the feet are floating.

The day is as dark as night, and the east wind whirls the sky and the rain drops.

When the goddess forgets to go home, who will make me beautiful forever when I am old?

Picking long-lived grass plants in the mountains, the rock wall is coiled with kudzu vine in Lei Lei.

Complaining that the goddess forgot to go home, do you miss me? Don't you have time to come?

People in the mountains are like fragrant Du Ruo, drinking pine and cypress at the mouth of Shiquankou and covering their heads.

Do you miss me? I have mixed feelings.

Thunder rolled, it rained, and apes sang all night.

The wind is blowing, the leaves are falling, and it is futile to miss the goddess.

Creation background

This article is a tribute to the mountain gods. As for whether the "Shan Gui" in the poem is a goddess or a male god, it is still controversial. 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. Guo Moruo pronounced "witch" according to the ancient pronunciation of "Yu", inferring that this mountain was Wushan and regarded it as the goddess of Wushan. There is a legend of Wushan Goddess in Chu mythology, and this poem may describe the image of the goddess spread in the early days.

Since Su put forward the theory that "Nine Songs" expresses "the love between man and god", researchers have mostly interpreted this poem with the lovelorn relationship with childe. This statement seems inappropriate. According to the sacrificial customs of the pre-Qin and Han dynasties, wizards must dress up like gods in appearance and clothes, and gods are willing to "possess" themselves for sacrifice. However, because Shan Gui belongs to the "God of Mountains and Rivers", the ancients used the way of "offering sacrifices from afar", so Shan Gui did not come to the sacrifice site. According to this feature, this poem expresses the world's yearning for God's sincere greetings and blessings by dressing up as a witch like Shan Gui and meeting the gods unexpectedly in the mountains. "Jun", "childe" and "spirituality" in the poem all refer to Shan Gui; The first person such as "Yu", "I" and "Yu" refer to witches who come into the mountains to meet God.

works appreciation

At the beginning of this poem, a witch dressed as Shan Gui is crossing the hill to meet the gods. From the poet's exquisite description of the wizard's costume, we can know how beautiful Shan Gui is in Chu legend. "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, so there was a sentence behind "Zi (referring to the gods) longs for kindness and gentleness"-"I am so beautiful that I envy you to death": the tone was also designed according to the legendary character, and the opening was an undisguised boast, which suddenly revealed a lively and cheerful 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. Delighted temptress, 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" without the presence of gods). 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. Now I can't see God, and no one 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.

Famous comments

Zhu: "This article is gloomy and cheap, so it can't be compared with you. Therefore, because it refers to people and ghosts, it is also a flattering language of ghosts." (Notes on Chu Ci)

Wang Yuan: "If a vassal wants to sacrifice the mountains and rivers in his own territory, then the vassal in Shan Gui will also sacrifice the interests of the Chu people. However, in doing so, Qu Zi also used the topic to write his own thoughts, and there was no worship. " (Collection of Songs of the South)

Wang Fuzhi: "This chapter is lingering and nostalgic, which is naturally the language of affection. See the voice of loyalty and care. But it must not be based on Shan Gui's own plan. Witches are better than kings. This is also a worsening statement. " (Interpretation of Songs of the South, Volume II)

Qian Chengzhi: "Shan Gui belongs to Gaishan verve and Mu Zhi. Often can come out, charming, but people do not admire, nor confused. In the article, the feeling of softness, enchanting and elegance is enough to impress admirers. People who are confused forget that it is a ghost, say' if there is someone', and then say' people in the mountains'. People who are confused by themselves are right. Obviously, ghosts are interesting to describe their homes and food. It is terrible to stay in practice and forget to return. " ("Zhuang Qu He Yi")

Dai Zhen: "Six times in Shan Gui are all about Shan Gui dating himself, or Shan Gui's self-metaphor, covering himself on Shan Gui and lamenting that he is with Shan Gui. The lyrics are read from the opposite side, and everyone has its meaning. This song is similar to "Shejiang", so it can be seen that the work of "Nine Songs" is also in Jiangnan, where Qing Xiang moved again. " ("Qu Yuan Notes")

Ma Maoyuan: "Shan Gui is the god in the mountain. Call it a ghost because it is not a true god. ..... The article mentioned a touching and affectionate goddess in the mountains, and it must be based on a local myth, not a general reference. " (Selected Songs of Chu)

Tan: "Hebo and are a couple. Originally, mountains and rivers were relative. So, are ghosts and uncles related? The content of "Hebo" is about the communication and separation of the envoys of Qi and Chu, but it is about Chu, but it is also about Qi, and it is mentioned about Qi and He. It can be seen that these two articles have their own similarities. ..... "Shan Gui" is listed at the end, which tells more about the clutch between Qu Yuan and Wang Huai (the first episode of Xin Qu Fu Ji).

Brief introduction of the author

Qu Yuan (340-278 BC) was a statesman of Chu in the Warring States Period and the earliest great poet in China. The name is flat, the word is original, the cloud name is correct, and the number is average. He is knowledgeable. He helped Chu Huaiwang at the beginning and served as a doctor and disciple of San Lv. It advocates cultivating talents internally, cultivating statutes, and uniting external forces to resist Qin. Rejected by the nobility, he was exiled to the Yuanxiang River Basin. Later, due to the political corruption of Chu, the capital Ying was captured by Qin, unable to save it, and deeply felt that the political ideal could not be realized, so he died in Miluo River. He wrote many immortal poems, such as Li Sao, Tian Wen and Nine Chapters and Nine Songs. His poems express passionate patriotic thoughts and feelings, express his love for Chu, and embody his unremitting pursuit of ideals and his spirit of not regretting his death. On the basis of absorbing the nutrition of folk literature and art, he created a new form of Sao style, integrated myths and legends with beautiful language and rich imagination, created a distinctive image, and was full of positive romantic spirit, which had a great influence on later generations. His works handed down from ancient times can be found in The Songs of the South compiled by Liu Xiang in the Han Dynasty.