簡介
厙(she)公山(shan)位于佘山(shan)鎮境內,鳳凰(huang)山(shan)之(zhi)(zhi)南(nan),在縣城北約11.5公里。因其(qi)山(shan)形如書軸(zhou),正(zheng)當鳳嘴,古人將厙(she)公山(shan)比作(zuo)一軸(zhou)寶(bao)(bao)書,與(yu)鳳凰(huang)山(shan)一起喻為(wei)(wei)“丹鳳銜書”。清諸嗣(si)郢《九(jiu)峰詠(yong)》載:“秦時(shi)亢桑子(zi)(厙(she)公)隱居(ju)于此,乃山(shan)名之(zhi)(zhi)源。”厙(she)公著有《亢桑子(zi)》三卷。原九(jiu)峰第二(er)峰為(wei)(wei)陸(lu)(lu)寶(bao)(bao)山(shan),與(yu)厙(she)公山(shan)隔溪相(xiang)對,石少土美,人爭取之(zhi)(zhi),明代即已夷為(wei)(wei)平陸(lu)(lu),后人乃以厙(she)公山(shan)代陸(lu)(lu)寶(bao)(bao)山(shan)列為(wei)(wei)第二(er)峰。山(shan)高約10米,周長約半公里,山(shan)地面積20畝,為(wei)(wei)九(jiu)峰中最小(xiao)的山(shan)丘。厙(she)公山(shan)山(shan)體雖(sui)矮小(xiao),無巖壑(he)之(zhi)(zhi)幽,但林木茂盛(sheng),也自玲瓏(long)可愛。
歷史文化
在(zai)山(shan)(shan)(shan)之陰(yin)曾有(you)(you)藏書(shu)岺,山(shan)(shan)(shan)腰有(you)(you)洗鶴灘、鼓琴磯、采藥徑、放鹿亭,山(shan)(shan)(shan)麓有(you)(you)覽(lan)德坡、白雪庵和聚星(xing)崖,山(shan)(shan)(shan)下有(you)(you)旗桿(gan)石、陸寶村(cun)等。厙公山(shan)(shan)(shan)歷(li)代名人輩出,這里既(ji)是秦時亢桑子(厙公)隱居之地(di),又是陶宗儀攜客飲(yin)酒吟詩處。在(zai)古時,僅(jin)山(shan)(shan)(shan)上百年以(yi)上古樹名木(mu)就多(duo)達數百棵,四周分布著眾多(duo)道(dao)觀寺(si)廟(miao),是宗教活動盛行的(de)地(di)區。明清之際,厙公山(shan)(shan)(shan)林木(mu)翳然。
地理環境
位置
厙公(gong)山(shan)(shan)位于上(shang)海(hai)松(song)江西(xi)北(bei)(bei)境內,是海(hai)上(shang)名山(shan)(shan)“松(song)郡九峰”之一,方圓百畝。厙公(gong)山(shan)(shan)東接東海(hai),西(xi)靠青浦朱(zhu)家角古鎮,南依佘(she)山(shan)(shan)和辰山(shan)(shan),北(bei)(bei)臨鳳凰山(shan)(shan)。地質地貌
厙公(gong)(gong)山地處長江(jiang)三角洲前(qian)緣河(he)口濱海平原(yuan),周邊高峰林立(li)。因其(qi)山形如書軸,正當鳳(feng)嘴,古人(ren)將厙公(gong)(gong)山比作一軸寶書,與(yu)鳳(feng)凰山一起喻為“丹鳳(feng)銜書”由中生(sheng)代(dai)熔(rong)巖(yan)(yan)(yan)(yan)與(yu)火山碎屑(xie)(xie)(xie)巖(yan)(yan)(yan)(yan)構成,局部有粗面流(liu)紋(wen)巖(yan)(yan)(yan)(yan)、英安流(liu)紋(wen)巖(yan)(yan)(yan)(yan)、粗面流(liu)紋(wen)質(zhi)(zhi)熔(rong)結(jie)凝灰巖(yan)(yan)(yan)(yan)、流(liu)紋(wen)質(zhi)(zhi)(巖(yan)(yan)(yan)(yan)屑(xie)(xie)(xie))晶屑(xie)(xie)(xie)凝灰巖(yan)(yan)(yan)(yan)、流(liu)紋(wen)質(zhi)(zhi)玻屑(xie)(xie)(xie)凝灰巖(yan)(yan)(yan)(yan)。明清之際,厙公(gong)(gong)山林木(mu)翳然,黑松、油桐、毛竹、廣竹、等(deng)林木(mu)茂盛,也自玲瓏可愛。
氣候
厙(she)公山屬北亞(ya)熱帶季風(feng)區域,受(shou)冷暖空(kong)氣影響(xiang),四季分明,氣候溫和(he)(he),雨(yu)水充(chong)沛,日(ri)照充(chong)足,無(wu)霜期長,冬季盛(sheng)行(xing)西北風(feng),受(shou)大陸風(feng)侵襲,以少(shao)雨(yu)寒冷天(tian)(tian)氣為(wei)(wei)主(zhu);夏季盛(sheng)行(xing)東南(nan)風(feng),受(shou)來自(zi)海洋風(feng)控制,天(tian)(tian)氣炎熱多(duo)雨(yu);春秋季為(wei)(wei)冬夏季風(feng)交替時(shi)期,常形成(cheng)(cheng)冷暖干濕多(duo)變等不(bu)穩定天(tian)(tian)氣,又由(you)于冬夏季風(feng)強弱和(he)(he)進(jin)退(tui)遲早不(bu)一,造成(cheng)(cheng)年際變化上的差異。
植被
厙公(gong)山原生(sheng)植被屬北亞熱帶(dai)常綠闊(kuo)葉(xie)、落葉(xie)闊(kuo)葉(xie)混(hun)合林(lin),次生(sheng)林(lin)為針闊(kuo)混(hun)交林(lin)和針葉(xie)林(lin),主(zhu)要有水杉(shan)、柳杉(shan)、黑松、香(xiang)樟、白(bai)榆、櫸、槭、懸鈴木(mu)、青楓、梧桐、女貞(zhen)、毛竹(zhu)、蔑竹(zhu)、棕櫚等。
自然資源
厙公(gong)山的(de)藥(yao)用植(zhi)物豐富,在(zai)《本草(cao)綱目》記(ji)載的(de)1800多(duo)種(zhong)(zhong)中草(cao)藥(yao)中,厙公(gong)山就有(you)167多(duo)種(zhong)(zhong)。據1990年(nian)藥(yao)用植(zhi)物普查(cha)結果,已知全(quan)山有(you)藥(yao)材217種(zhong)(zhong)。因此(ci),厙公(gong)山(松郡(jun)九(jiu)峰(feng))有(you)“天(tian)然藥(yao)庫”之(zhi)稱。藥(yao)用植(zhi)物有(you)曼陀(tuo)羅花、金釵、王(wang)龍芝(zhi)、猴結、九(jiu)仙子、天(tian)麻、田七等(deng)名貴藥(yao)材。曼陀(tuo)羅、靈芝(zhi)、玉簪、龍葵、何首烏、龍須草(cao)、丹參等(deng)名貴藥(yao)材。舊時(shi)在(zai)山中還能常見(jian)梅花鹿、虎(hu)、獐、豺、金錢豹、麂子、野(ye)豬等(deng)。
厙公
洞(dong)靈(ling)真(zhen)人(ren)亢(kang)倉子(zi),據傳為古代(dai)(dai)仙(xian)人(ren),黃老(lao)(lao)新道家(jia)的代(dai)(dai)表人(ren)物(wu)之(zhi)(zhi)一,又稱亢(kang)桑(sang)(sang)子(zi)、庚(geng)(geng)桑(sang)(sang)子(zi)、厙(she)公,相傳《亢(kang)倉子(zi)》(《洞(dong)靈(ling)真(zhen)經》)一書(shu)由(you)其(qi)所著。傳說他姓(xing)庚(geng)(geng)桑(sang)(sang),名楚,陳國人(ren)。《莊子(zi)·庚(geng)(geng)桑(sang)(sang)楚》稱庚(geng)(geng)桑(sang)(sang)子(zi),為老(lao)(lao)聃之(zhi)(zhi)弟子(zi),“偏得(de)老(lao)(lao)聃之(zhi)(zhi)道”。《歷世真(zhen)仙(xian)體道通鑒》卷四謂:庚(geng)(geng)桑(sang)(sang)子(zi),陳人(ren),得(de)老(lao)(lao)君之(zhi)(zhi)道,能以(yi)耳視(shi)而(er)(er)目聽。居(ju)畏壘之(zhi)(zhi)山,其(qi)臣去(qu)之(zhi)(zhi),其(qi)妾遠之(zhi)(zhi),居(ju)三年,畏壘大穰。后游(you)吳,隱(yin)毗陵盂(yu)峰,道成仙(xian)去(qu),其(qi)乃(nai)老(lao)(lao)子(zi)的弟子(zi)。又傳說為《莊子(zi)》中的寓(yu)言(yan)人(ren)物(wu),得(de)太上(shang)老(lao)(lao)君之(zhi)(zhi)道,能以(yi)耳視(shi)目聽。隱(yin)居(ju)毗陵峰,登(deng)仙(xian)而(er)(er)去(qu)。
《亢(kang)倉(cang)(cang)子》主(zhu)要(yao)(yao)解說老(lao)子之(zhi)(zhi)(zhi)言,闡發老(lao)子思想,繼承(cheng)和發展了道(dao)(dao)(dao)家(jia)“道(dao)(dao)(dao)”的(de)學說。唐天(tian)(tian)寶中(zhong)尊為道(dao)(dao)(dao)教(jiao)四子真經之(zhi)(zhi)(zhi)一。亢(kang)倉(cang)(cang)子以為,道(dao)(dao)(dao)乃萬(wan)物(wu)本根。《亢(kang)倉(cang)(cang)子·全道(dao)(dao)(dao)》曰:“物(wu)也(ye)者,所以養(yang)性也(ye)。今世(shi)之(zhi)(zhi)(zhi)惑(huo)者,多以性養(yang)物(wu),則不(bu)知輕重也(ye)。 是故(gu)圣人之(zhi)(zhi)(zhi)于(yu)聲也(ye),滋味也(ye),利于(yu)性則取之(zhi)(zhi)(zhi),害于(yu)性則捐之(zhi)(zhi)(zhi),此全性之(zhi)(zhi)(zhi)道(dao)(dao)(dao)也(ye)。”又稱:“故(gu)圣人之(zhi)(zhi)(zhi)制萬(wan)物(wu)也(ye),全其天(tian)(tian)也(ye),天(tian)(tian)全則神全矣。神全之(zhi)(zhi)(zhi)人,不(bu)慮而通,不(bu)謀而當(dang),精照無外,志凝宇(yu)宙,德若天(tian)(tian)地,然(ran)上為天(tian)(tian)子而不(bu)驕,下為匹夫而不(bu)惛(hun),此之(zhi)(zhi)(zhi)為全道(dao)(dao)(dao)之(zhi)(zhi)(zhi)人。”這就是要(yao)(yao)達(da)到一種清(qing)靜無為的(de)自然(ran)境界(jie),超(chao)脫一切榮辱得(de)失(shi)的(de)思慮,容身于(yu)道(dao)(dao)(dao)中(zhong),從(cong)而獲得(de)至(zhi)真之(zhi)(zhi)(zhi)道(dao)(dao)(dao)。他(ta)的(de)思想皆與(yu)《老(lao)子》之(zhi)(zhi)(zhi)旨相合,故(gu)為道(dao)(dao)(dao)教(jiao)一并(bing)崇奉。