《河伯》篇中“美人”与《山鬼》篇中“山鬼”的关系

Relationship between the “Beauty” in He Bo and the “Mountain Ghost” in Shan Gui

以往的楚辞研究者多以为《九歌》第八篇《河伯》篇是祭祀黄河的神或单纯祭祀河神的诗歌,第九篇《山鬼》篇是祭祀山鬼或单纯祭祀山神的诗歌,由此可推论:《河伯》篇和《山鬼》篇没有直接的关系,歌唱的主体是祭祀山河神的祭主,等等。本文认为:《河伯》篇是河伯(死后世界连接九重天的九河的男神)的独白诗;《山鬼》篇是山鬼(住在昆仑山死者的魄)的独白诗;《河伯》篇的"美人"是死者的"魂"的忌语,与《山鬼》篇的"山鬼"(死者之魄)本来是成双成对的关系;《河伯》篇和《山鬼》篇中作为诗歌背景的舞台是九河(死后世界直通九重天的河)和昆仑山(死后世界中想象的山)之间,这两个世界本来在一条直线上。文章运用新出土的考古资料对以上理论上的假说给予了科学的实证。

Most researchers of Chu Ci thought that the eighth of Jiu Ge in Chu Ci, i.e. , He Bo, is a song chanted in praise of the God of the Yellow River, or simply of a river god, and that the ninth, i. e. ,Shan Gui, is a eulogy of the Mountain Ghost, or simply of a mountain god. Such assumptions easily led to the infer- ence that the two texts have no direct relationship, or that the chanters or eulogizers are people who offered sacrifices to river and mountain gods. The present paper maintains, however, that He Bo is a poetic monologue by He Bo （ i. e. , the God of the Nine River that connects the earth to the topmost heaven）, and that Shah Gui is one by Shah Gui （ i. e. , the soul of the dead in the Kunlun Mountains）. The ＂beauty＂ in He Bo is in fact a euphemistic expression for ＂spirit＂ of the dead; that means it was originally the counterpart of the ＂Shan Gui＂ （ soul of the dead） in Shah Gui. In addition, the background for both poems is an arena in betweeh the Nine River （ an afterworld river that connects to the topmost heaven） and the Kunlun Mountains （ imaginary afterworld mountains）, which were originally located on a straight line. This paper tries to demonstrate the hypothesis with the help of archaeological data unearthed recently.