A Song of Dagger-dancing to a Girl-pupil of Lady Gongsun

Poetry of Du Fu 《观公孙大娘弟子舞剑器行》

English Rendering

On the 19th of the Tenth-month in the second year of Dali, I saw, in the house of the Kueifu official Yuante, a girl named Li from Lingying dancing with a dagger. I admired her skill and asked who was her teacher. She named Lady Gongsun. I remembered that in the third year of Kaiyuan at Yancheng, when I was a little boy, I saw Lady Gongsun dance. She was the only one in the Imperial Theatre who could dance with this weapon. Now she is aged and unknown, and even her pupil has passed the heyday of beauty. I wrote this poem to express my wistfulness. The work of Zhang Xu of the Wu district, that great master of grassy writing, was improved by his having been present when Lady Gongsun danced in the Yeh district. From this may be judged the art of Gongsun.

There lived years ago the beautiful Gongsun,

Who, dancing with her dagger, drew from all four quarters

An audience like mountains lost among themselves.

Heaven and earth moved back and forth, following her motions,

Which were bright as when the Archer shot the nine suns down the sky

And rapid as angels before the wings of dragons.

She began like a thunderbolt, venting its anger,

And ended like the shining calm of rivers and the sea....

But vanished are those red lips and those pearly sleeves;

And none but this one pupil bears the perfume of her fame,

This beauty from Lingying, at the Town of the White God,

Dancing still and singing in the old blithe way.

And while we reply to each other's questions,

We sigh together, saddened by changes that have come.

There were eight thousand ladies in the late Emperor's court,

But none could dance the dagger-dance like Lady Gongsun.

...Fifty years have passed, like the turning of a palm;

Wind and dust, filling the world, obscure the Imperial House.

Instead of the Pear-Garden Players, who have blown by like a mist,

There are one or two girl-musicians now-trying to charm the cold Sun.

There are man-size trees by the Emperor's Golden Tomb

I seem to hear dead grasses rattling on the cliffs of Qutang.

...The song is done, the slow string and quick pipe have ceased.

At the height of joy, sorrow comes with the eastern moon rising.

And I, a poor old man, not knowing where to go,

Must harden my feet on the lone hills, toward sickness and despair.

A Song of Dagger-dancing to a Girl-pupil of Lady Gongsun by Du Fu -  Art   Tragedy   History   War
"A Song of Dagger-dancing to a Girl-pupil of Lady Gongsun" by Du Fu

Original Text (中文原文)

大历二年十月十九日,夔府别驾元持宅见临颍李十二娘舞剑器,壮其蔚跂。问其所师,曰︰“余公孙大娘弟子也。”开元三载,余尚童稚,记于郾城观公孙氏舞剑器浑脱。浏漓顿挫,独出冠时。自高头宜春梨园二伎坊内人,洎外供奉,晓是舞者,圣文神武皇帝初,公孙一人而已。玉貌锦衣,况余白首!今兹弟子亦匪盛颜。既辨其由来,知波澜莫二。抚事慷慨,聊为《剑器行》。昔者吴人张旭善草书书帖,数尝于邺县见公孙大娘舞西河剑器,自此草书长进,豪荡感激。即公孙可知矣!

昔有佳人公孙氏,一舞剑器动四方。

观者如山色沮丧,天地为之久低昂。

㸌如羿射九日落,矫如群帝骖龙翔。

来如雷霆收震怒,罢如江海凝青光。

绛唇珠袖两寂寞,晚有弟子传芬芳。

临颍美人在白帝,妙舞此曲神扬扬。

与余问答既有以,感时抚事增惋伤。

先帝侍女八千人,公孙剑器初第一。

五十年间似反掌,风尘澒洞昏王室。

梨园弟子散如烟,女乐馀姿映寒日。

金粟堆南木已拱,瞿塘石城草萧瑟。

玳筵急管曲复终,乐极哀来月东出。

老夫不知其所往,足茧荒山转愁疾。

Meaning & Analysis

The Kinetic Apocalypse: Cosmic Chiaroscuro, Dynastic Rupture, and the Vanishing Typography of Glory in Du Fu's "Song of the Sword Dance"

The Cosmic Detonation: Kinetic Architecture and Fluid Stabilization

Du Fu’s Guan Gong Sun Da Niang Di Zi Wu Jian Qi Xing (观公孙大娘弟子舞剑器行并序)—composed in 767 AD during his displacement in Kuizhou—is the absolute summit of Tang Dynasty performance criticism and historical elegy. The poem opens by resurrecting an unrivaled, world-historical aesthetic event from the heights of the Xuanzong era: Xi you jia ren Gongsun shi, yi wu jian qi dong si fang. (昔有佳人公孙氏,一舞剑器动四方。). Lady Gongsun’s performance is framed not as a decorative courtly amusement, but as a violent kinetic infrastructure that physically "shakes the four cardinal directions" (dong si fang). This terrestrial vibration expands instantly into a monumental cosmic crisis: Guan zhe ru shan se ju sang, tian di wei zhi jiu di ang. (观者如山色沮丧,天地为之久低昂。). The spectators, packed tight like mountain ridges, suffer an immediate emotional and physiological drainage (se ju sang); their secure spatial orientation is destroyed as the very fabric of heaven and earth tilts, pitches, and reels (di ang) beneath the authority of her movement. The dancer de-centers the physical universe, converting stable space into a swirling vortex of energy.

The Thermodynamic Quadrant: Extreme Flash and Crystalline Stasis

The core choreography achieves its immortal reputation by executing a series of four rapid, high-velocity metaphorical configurations that map out the absolute limits of fluid and thermodynamic mechanics: Huo ru yi she jiu ri luo, jiao ru qun di can long xiang. Lai ru lei ting shou zhen nu, ba ru jiang hai ning qing guang. (霍如羿射九日落,矫如群帝骖龙翔。来如雷霆收震怒,罢如江海凝清光。). The blade’s opening flash strikes with the terrifying cosmic violence of Archer Yi shattering the nine rogue suns (jiu ri luo); its soaring leaps mimic the weightless, divine flight of a chariot team of heavenly emperors driven by dragons (long xiang). Du Fu captures the ultimate sensory paradox in the final couplet of this movement: the advance strikes like a sudden detonation of thunder freezing at the peak of its rage (shou zhen nu), while the sudden cessation of movement leaves the stage flat, silent, and cold, transformed into an emerald riverbed of condensed, crystalline light (ning qing guang). The performance operates as a masterclass in tension and resolution, shifting from absolute kinetic expansion to absolute material stasis in a single breath.

The Fifty-Year Fracture: Chronological Liquidation and Rebel Fire

The structural pivot of the lyric executes a brutal, historical scaling operation, crashing from the remembered aesthetic paradise of the High Tang into the ruined, post-war present: Wu shi nian qian si fan zhang, feng chen hong dong hun wang shi. (五十年前似反掌,风尘澒洞昏王室。). The intervening fifty years are compressed into the fleeting movement of a hand turning over (si fan zhang). This temporal collapse leads into the dark, historical wound of the An Lushan rebellion—characterized as an aggressive, swirling vortex of dust and wind (feng chen hong dong) that physically chokes and blind-coats the imperial household (hun wang shi). Du Fu documents the systematic liquidation of the dynasty's cultural capital: Li yuan zi di san ru yan, nv le yu zi ying han ri. (梨园子弟散如烟,女乐余姿映寒日。). The legendary elite musicians of the Pear Garden are scattered across the empire like vanishing smoke; the majestic tradition of courtly entertainment is reduced to a few drifting survivors whose fading, pale shadows are exposed beneath a bitter winter sun (ying han ri).

The Landscape of Necrosis: The Indifferent Moon and the Sovereign Current

The masterpiece arrives at its devastating existential resolution by executing a dual-focus alignment that contrasts the tombs of dead emperors with the cold, un-feeling permanence of the wild landscape: Jin su dui qian mu yi gong, Qu tang shi cheng cao xiao se. (金粟堆前木已拱,瞿塘石城草萧瑟。). Emperor Xuanzong’s burial mound at Jinshuidui has already grown thick with mature timber, signaling the definitive passage of dynastic time. Meanwhile, at the poet's immediate coordinate—the stone ramparts of Qutang Gorge—the local ecology is trapped in a state of desolate, rustling necrosis (cao xiao se). The poem terminates by abandoning its human subjects to face an infinite cosmic closure: Dai yan ji guan qu zhong wu, qiu moon xiang xi jiang zi liu. (玳筵急管曲终误,秋月向西江自流。). The elite tortoiseshell banquets and rapid flutes have reached their final, mechanical error; the song is over. The final visual anchors are completely non-human: the pale autumn moon sliding down the western sky, and the Yangtze River flowing endlessly through the dark gorges without recording human memory. The poem stands as the ultimate monument to cultural trauma, demonstrating that when the magnificent architecture of an empire is dismantled by war, only the cold, silent mechanics of nature survive to witness the erasure of genius.

Related Themes
#Art # Tragedy # History # War

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