中(zhong)國(guo)民間神(shen)話(hua)傳說(shuo)人物,在(zai)昆侖(lun)山(shan)開(kai)天(tian)辟地(di),盤古神(shen)話(hua)敘事見于(yu)《三五(wu)歷(li)(li)紀》、《五(wu)運歷(li)(li)年記(ji)》、《述異記(ji)》等。盤古的(de)開(kai)天(tian)辟地(di)一(yi)說(shuo)最早出在(zai)三國(guo)吳人徐整的(de)《三五(wu)歷(li)(li)記(ji)》 ,最早形象(xiang)見于(yu)《廣博物志》和(he)《乩仙(xian)天(tian)地(di)判說(shuo)》為龍(long)首蛇身(shen)(shen)或人面蛇身(shen)(shen)。
一部分學者認為也認為盤(pan)(pan)(pan)古(gu)(gu)(gu)也姓(xing)方(fang)氏(shi),因后(hou)來人(ren)們(men)(men)以天圓地方(fang)為大,盤(pan)(pan)(pan)古(gu)(gu)(gu)是中國(guo)神話體(ti)(ti)系(xi)中最(zui)古(gu)(gu)(gu)老(lao)的(de)神,他的(de)產生很古(gu)(gu)(gu)老(lao),長(chang)期流傳在(zai)人(ren)們(men)(men)口(kou)頭,直(zhi)到三國(guo)時才由吳國(guo)文人(ren)徐(xu)整記(ji)錄下來。但1986年饒宗頤先生發(fa)表(biao)的(de)《盤(pan)(pan)(pan)古(gu)(gu)(gu)圖考》,指(zhi)出漢末(mo)興平元(yuan)(yuan)年,即公(gong)元(yuan)(yuan)194年;饒先生的(de)這一成果,不僅將盤(pan)(pan)(pan)古(gu)(gu)(gu)出現的(de)時間上推到公(gong)元(yuan)(yuan)二(er)世紀末(mo),而(er)且在(zai)研究(jiu)方(fang)法上,也提供了啟迪:神話與宗教是一個事物的(de)兩面體(ti)(ti),語言與神像聯系(xi)在(zai)一起,兩方(fang)面的(de)研究(jiu)可以互證。廣東(dong)花(hua)都是古(gu)(gu)(gu)時“南海盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)”的(de)所在(zai)地。
盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)傳說(shuo)(shuo)(shuo)最早出現于三國文(wen)(wen)人徐整(zheng)的(de)(de)《三五歷記(ji)》。又有(you)《五運歷年(nian)(nian)記(ji)》記(ji)載其(qi)化生(sheng)萬物。《中(zhong)國哲學史(shi)(shi)》教材引用了(le)這兩(liang)段史(shi)(shi)料。對于盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)傳說(shuo)(shuo)(shuo)反映了(le)中(zhong)國遠(yuan)古(gu)(gu)(gu)(gu)(gu)(gu)傳說(shuo)(shuo)(shuo)的(de)(de)真(zhen)實情況(kuang),教材論證說(shuo)(shuo)(shuo):“盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)創(chuang)世的(de)(de)神(shen)話(hua)傳說(shuo)(shuo)(shuo)雖(sui)(sui)不(bu)見于先秦文(wen)(wen)獻(xian),但(dan)正如呂思勉所說(shuo)(shuo)(shuo):‘今世俗無不(bu)知(zhi)有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏’,‘蓋(gai)其(qi)說(shuo)(shuo)(shuo)甚舊,故傳之(zhi)(zhi)甚廣(guang)’。由(you)(you)此推斷,由(you)(you)于遠(yuan)古(gu)(gu)(gu)(gu)(gu)(gu)時(shi)(shi)期沒有(you)文(wen)(wen)字(zi),加之(zhi)(zhi)我們的(de)(de)祖(zu)先又有(you)述而不(bu)作的(de)(de)傳統,因此,這一神(shen)話(hua)傳說(shuo)(shuo)(shuo),形(xing)諸文(wen)(wen)字(zi)雖(sui)(sui)晚,但(dan)其(qi)內(nei)容(rong)的(de)(de)發生(sheng)應在很早的(de)(de)遠(yuan)古(gu)(gu)(gu)(gu)(gu)(gu)時(shi)(shi)期,是(shi)千百年(nian)(nian)來中(zhong)華先民口耳相(xiang)傳的(de)(de)結果。”《鑒略(lve)》:“粵有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu),生(sheng)于太荒(huang),首出御世,肇開混(hun)茫(mang)。”盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)神(shen)話(hua)流(liu)傳時(shi)(shi)間下限至(zhi)東(dong)漢時(shi)(shi)代(dai),敘事見于《三五歷紀》、《五運歷年(nian)(nian)記(ji)》、《述異記(ji)》等。 公元506年(nian)(nian)南(nan)朝(chao)梁人任昉在《述異記(ji)》中(zhong)記(ji)載的(de)(de)“南(nan)海中(zhong)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)國”,其(qi)遺(yi)跡就在今廣(guang)東(dong)省花都區境內(nei)獅嶺爐山,也是(shi)古(gu)(gu)(gu)(gu)(gu)(gu)代(dai)瑤(yao)族的(de)(de)居住地。 從《述異記(ji)》“今南(nan)海有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏墓…桂林有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏廟(miao)”等可知(zhi)歷史(shi)(shi)上盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)神(shen)話(hua)當在古(gu)(gu)(gu)(gu)(gu)(gu)代(dai)百越族系中(zhong)有(you)流(liu)傳,盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)是(shi)古(gu)(gu)(gu)(gu)(gu)(gu)越族人自天地初(chu)開形(xing)成神(shen)話(hua),是(shi)混(hun)沌大氣旋轉成蛋形(xing)生(sheng)出創(chuang)世始(shi)祖(zu)。
在(zai)中(zhong)國版(ban)圖上,盤(pan)古(gu)(gu)的(de)分布很廣,從(cong)南到北,從(cong)東到西,幾乎都有盤(pan)古(gu)(gu)的(de)痕(hen)跡。全國專(zhuan)(zhuan)家花都繪制“盤(pan)古(gu)(gu)地(di)(di)圖”,盤(pan)古(gu)(gu)遺跡遍布全國但廣東最多。 南方(fang)百(bai)越族(zu)聚(ju)居地(di)(di)主要為兩廣地(di)(di)區,該地(di)(di)為今瑤、漢、苗(miao)、壯、黎等族(zu)的(de)聚(ju)居地(di)(di),湖南省文(wen)聯(lian)研(yan)究員、神話學者龍海清認為:“大(da)量的(de)田野(ye)調查發(fa)現,凡是(shi)有盤(pan)古(gu)(gu)文(wen)化遺存(cun)的(de)地(di)(di)方(fang),都與苗(miao)瑤古(gu)(gu)代先(xian)民曾(ceng)經活動過或(huo)遷徙經過的(de)地(di)(di)方(fang)有所關聯(lian)。” 在(zai)專(zhuan)(zhuan)家們看(kan)來(lai),被視為中(zhong)華民族(zu)創世神話的(de)盤(pan)古(gu)(gu)開天辟地(di)(di)的(de)傳(chuan)說,應當(dang)起源(yuan)于(yu)古(gu)(gu)代“百(bai)越”之地(di)(di);而嶺南,甚或(huo)說廣東先(xian)民,有可能就是(shi)這個人類文(wen)明史(shi)上最偉大(da)神話之一(yi)的(de)創造者。
中華(hua)民(min)(min)族天地形成神(shen)話(hua),著名的(de)當(dang)數盤(pan)古(gu)(gu)神(shen)話(hua)。它(ta)除了漢(han)文古(gu)(gu)籍(ji)有書(shu)面記(ji)(ji)載之外,南方(fang)不少民(min)(min)族有活形態流傳。盤(pan)古(gu)(gu)神(shen)話(hua)產(chan)生流傳時(shi)間的(de)下(xia)限,以往人們根據目前所知最(zui)早(zao)記(ji)(ji)錄者為(wei)三國(guo)(guo)時(shi)吳人徐整(zheng)而定在三國(guo)(guo)時(shi)代;1989年(nian),香港學者饒(rao)宗頤(yi)在《中央民(min)(min)族學院學報(bao)》當(dang)年(nian)第二期發(fa)表《盤(pan)古(gu)(gu)圖考》(1)一文確認(ren),東漢(han)獻帝興(xing)平元年(nian)(194)益州學堂(tang)周公禮殿壁畫中就已經出現盤(pan)古(gu)(gu)神(shen)像(xiang),從而又把下(xia)限提前至東漢(han)時(shi)代。 但(dan)是關(guan)于盤(pan)古(gu)(gu)神(shen)話(hua)的(de)敘事,最(zui)早(zao)還(huan)是見(jian)于三國(guo)(guo)時(shi)吳國(guo)(guo)人徐整(zheng)所撰的(de)《三五歷紀》。
歷(li)(li)來(lai)(lai)關于盤(pan)古(gu)(gu)(gu)(gu)(gu)來(lai)(lai)源(yuan)的(de)(de)討論可大(da)體歸結為 “本(ben)(ben)(ben)土(tu)(tu)說(shuo)” 與 “外來(lai)(lai)說(shuo)” 兩種主(zhu)要觀點② 。持 “本(ben)(ben)(ben)土(tu)(tu)說(shuo)” 的(de)(de)學(xue)者主(zhu)要從兩方面立論。其(qi)(qi)一沒(mei),多(duo)(duo)將(jiang) “盤(pan)古(gu)(gu)(gu)(gu)(gu)” 與“ 瓠(hu)” 相聯系,然 瓠(hu)本(ben)(ben)(ben)是(shi)(shi)神(shen)犬,而盤(pan)古(gu)(gu)(gu)(gu)(gu)是(shi)(shi)巨(ju)人;且瓠(hu)最初并無開(kai)辟天(tian)地、 創(chuang)生萬物(wu)的(de)(de)神(shen)跡或如聞一多(duo)(duo)、常任(ren)俠等先生認為盤(pan)古(gu)(gu)(gu)(gu)(gu)即是(shi)(shi)伏羲的(de)(de)青轉(zhuan)。李(li)福清(qing)已辨其(qi)(qi)非,這(zhe)些都(dou)(dou)是(shi)(shi)基于所謂音轉(zhuan)的(de)(de)證據.而事跡卻往往不(bu)相符(fu)合,故結論很可懷(huai)疑。其(qi)(qi)二,多(duo)(duo)有用(yong)近世乃至(zhi)現當代搜集的(de)(de)民族(zu)學(xue)二民俗學(xue)材(cai)料(liao)來(lai)(lai)論古(gu)(gu)(gu)(gu)(gu)代盤(pan)古(gu)(gu)(gu)(gu)(gu)來(lai)(lai)源(yuan)者,這(zhe)種方法面臨的(de)(de)挑戰(zhan)更多(duo)(duo)。而持“外來(lai)(lai)說(shuo)’的(de)(de)學(xue)者則大(da)都(dou)(dou)沒(mei)有正面回答(da):如果三國(guo)以前沒(mei)有盤(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)話,中國(guo)本(ben)(ben)(ben)土(tu)(tu)文化傳統中又(you)是(shi)(shi)如何解釋天(tian)地生成的(de)(de)?誰又(you)是(shi)(shi)開(kai)辟和創(chuang)世的(de)(de)大(da)神(shen)?此外。雙方學(xue)者在使(shi)用(yong)基本(ben)(ben)(ben)史(shi)料(liao)時,對史(shi)料(liao)來(lai)(lai)源(yuan)追查不(bu)深,使(shi)原本(ben)(ben)(ben)有限的(de)(de)史(shi)料(liao),定年(nian)不(bu)清(qing),意涵發掘不(bu)夠(gou),直(zhi)接影響(xiang)了(le)對盤(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)話傳衍歷(li)(li)程的(de)(de)正確理解。
“本土(tu)說(shuo)(shuo)” 除了王暉(hui)的(de)(de)新論,多有(you)(you)主(zhu)張(zhang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)是 “ 盤(pan)(pan)瓠” 的(de)(de)音(yin)轉,盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)傳(chuan)說(shuo)(shuo)出(chu)(chu)自(zi)苗(miao)民(min)盤(pan)(pan)瓠神(shen)(shen)話(hua)(hua)者(zhe), 如(ru)清人蘇時學(xue) 《爻山(shan)筆話(hua)(hua)》 、 李(li)慈銘 《越縵(man)堂(tang)日記(ji)》 乙集(ji)、 民(min)國(guo)(guo)(guo)夏曾佑 《中(zhong)(zhong)國(guo)(guo)(guo)古(gu)(gu)(gu)(gu)(gu)代史(shi)(shi)(shi)》 、 聞(wen)一多 《 伏羲考(kao)(kao)》 等。 茅盾認(ren)(ren)定盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)(shen)話(hua)(hua)本發生于南(nan)方(fang), 見 《中(zhong)(zhong)國(guo)(guo)(guo)神(shen)(shen)話(hua)(hua)研(yan)究ABC》,1928 年(nian)(nian)初版(ban)(ban)(ban), 此(ci)(ci)據(ju)(ju)其(qi) 《神(shen)(shen)話(hua)(hua)研(yan)究》 , 百花(hua)文藝出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1981年(nian)(nian)版(ban)(ban)(ban), 第(di) 163—165 頁(ye)(ye)。楊寬認(ren)(ren)同盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)與(yu)盤(pan)(pan)瓠的(de)(de)音(yin)轉關系,卻否(fou)認(ren)(ren)其(qi)出(chu)(chu)自(zi)苗(miao)民(min)神(shen)(shen)話(hua)(hua),認(ren)(ren)為(wei)出(chu)(chu)自(zi)北(bei)(bei)方(fang)或西北(bei)(bei),見其(qi) 《中(zhong)(zhong)國(guo)(guo)(guo)上(shang)古(gu)(gu)(gu)(gu)(gu)史(shi)(shi)(shi)導論》 , 1938年(nian)(nian)初刊,此(ci)(ci)據(ju)(ju) 《古(gu)(gu)(gu)(gu)(gu)史(shi)(shi)(shi)辨》 7 冊上(shang)編(bian),上(shang)海(hai)古(gu)(gu)(gu)(gu)(gu)籍(ji)出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1982年(nian)(nian)影印本,第(di) 156—175頁(ye)(ye)。主(zhu)張(zhang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)來自(zi) 《山(shan)海(hai)經》 中(zhong)(zhong)燭陰 ( 燭龍)神(shen)(shen)話(hua)(hua)者(zhe), 有(you)(you)顧頡剛(gang)、楊向奎 《三皇考(kao)(kao)》,《古(gu)(gu)(gu)(gu)(gu)史(shi)(shi)(shi)辨》 7 冊中(zhong)(zhong)編(bian),第(di)151—155 頁(ye)(ye)。劉起(qi) 《開天(tian)辟地的(de)(de)神(shen)(shen)話(hua)(hua)與(yu)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)》 , 1988 年(nian)(nian)初刊,此(ci)(ci)據(ju)(ju) 《古(gu)(gu)(gu)(gu)(gu)史(shi)(shi)(shi)續辨》,中(zhong)(zhong)國(guo)(guo)(guo)社(she)(she)(she)會科(ke)學(xue)出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she)1991 年(nian)(nian)版(ban)(ban)(ban), 第(di)74—91 頁(ye)(ye)等。“外(wai)來說(shuo)(shuo)” 除極少數主(zhu)張(zhang)來自(zi)巴比(bi)倫(lun)文化外(wai),更多主(zhu)張(zhang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)傳(chuan)說(shuo)(shuo)來上(shang)古(gu)(gu)(gu)(gu)(gu)神(shen)(shen)話(hua)(hua),然(ran)也(ye)各有(you)(you)不(bu)同。有(you)(you)主(zhu)張(zhang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)原型乃 tman 者(zhe),如(ru)明人馬歡 《瀛涯勝覽》 ;有(you)(you)主(zhu)張(zhang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)為(wei) Brahmā 的(de)(de)音(yin)譯(yi)(yi),如(ru)何(he)新 《諸神(shen)(shen)的(de)(de)起(qi)源— — —中(zhong)(zhong)國(guo)(guo)(guo)遠古(gu)(gu)(gu)(gu)(gu)太陽神(shen)(shen)崇拜(bai)》,光明日報出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1996 年(nian)(nian)版(ban)(ban)(ban), 第(di)240—249 頁(ye)(ye)。高木敏雄氏于1904 年(nian)(nian)出(chu)(chu)版(ban)(ban)(ban) 《比(bi)較神(shen)(shen)話(hua)(hua)學(xue)》,提出(chu)(chu)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)為(wei)吠陀(tuo)(tuo)神(shen)(shen)話(hua)(hua)中(zhong)(zhong)原始巨人布路沙之說(shuo)(shuo)。 此(ci)(ci)說(shuo)(shuo)最(zui)足重(zhong)視,惜只見葉舒憲《中(zhong)(zhong)國(guo)(guo)(guo)神(shen)(shen)話(hua)(hua)哲(zhe)學(xue)》 , 中(zhong)(zhong)國(guo)(guo)(guo)社(she)(she)(she)會科(ke)學(xue)出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1992 年(nian)(nian)版(ban)(ban)(ban),第(di) 323—329頁(ye)(ye)對其(qi)說(shuo)(shuo)有(you)(you)引證。此(ci)(ci)外(wai),認(ren)(ren)為(wei)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)(shen)話(hua)(hua)乃通過漢末魏晉(jin)(jin)間佛(fo)經漢譯(yi)(yi)而(er)得傳(chuan)布者(zhe), 見呂思勉 《盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)考(kao)(kao)》,《古(gu)(gu)(gu)(gu)(gu)史(shi)(shi)(shi)辨》 7 冊中(zhong)(zhong)編(bian),第(di) 14—15 頁(ye)(ye)。饒(rao)宗(zong)頤 《安荼(tu)論與(yu)晉(jin)(jin)吳間之宇宙觀(guan)》 , 1965 年(nian)(nian)初刊, 此(ci)(ci)據(ju)(ju) 《饒(rao)宗(zong)頤史(shi)(shi)(shi)學(xue)論著選》,上(shang)海(hai)古(gu)(gu)(gu)(gu)(gu)籍(ji)出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1993 年(nian)(nian)版(ban)(ban)(ban),第(di) 347—366 頁(ye)(ye);《圍陀(tuo)(tuo)與(yu)敦煌壁(bi)畫》 , 《敦煌吐魯番(fan)學(xue)研(yan)究論文集(ji)》,漢語大詞典出(chu)(chu)版(ban)(ban)(ban)社(she)(she)(she) 1990 年(nian)(nian)版(ban)(ban)(ban), 第(di) 16—26 頁(ye)(ye)等。
據《淮南(nan)子》等古(gu)書記載具有(you)創世(shi)神(shen)(shen)格的是昊(hao)天上帝、伏(fu)羲(xi)等。在東漢(han)中(zhong)(zhong)后期,因為原(yuan)來(lai)(lai)掌管天地(di)開(kai)辟的本土最高神(shen)(shen)太(tai)一地(di)位逐漸下降(jiang),從而為一個新的開(kai)辟大神(shen)(shen)出現提供了空間。但中(zhong)(zhong)國(guo)古(gu)人在接受外來(lai)(lai)觀念時,向(xiang)來(lai)(lai)都是進行(xing)有(you)選擇的汲納。漢(han)末唐(tang)宋間的中(zhong)(zhong)國(guo)古(gu)人接受吠(fei)陀經典中(zhong)(zhong)巨人尸(shi)體化(hua)生的神(shen)(shen)話(hua)后,并沒(mei)有(you)放(fang)棄(qi)本土原(yuan)有(you)的氣化(hua)宇宙論(lun)(lun)。盤(pan)(pan)古(gu)神(shen)(shen)話(hua)雖出,盤(pan)(pan)古(gu)雖然逐漸擠掉太(tai)一成(cheng)為開(kai)辟之神(shen)(shen),但來(lai)(lai)自(zi)(zi)印度的宇宙論(lun)(lun)觀念卻始(shi)終不能夠取代中(zhong)(zhong)國(guo)固有(you)的宇宙生成(cheng)論(lun)(lun)。自(zi)(zi)三國(guo)至(zhi)唐(tang)宋, 盤(pan)(pan)古(gu)神(shen)(shen)話(hua)的文獻記載之所(suo)以如此(ci)少見(jian),且多(duo)見(jian)于“述異(yi)” 之記、 道(dao)典秘笈,或(huo)是文人戲謔之作,也應是其(qi)實際影響(xiang)有(you)限(xian)的一種反映 。20世(shi)紀(ji)初被古(gu)史辨派(pai)戳穿的 “自(zi)(zi)從盤(pan)(pan)古(gu)開(kai)天地(di),三皇五帝到(dao)如今” 的神(shen)(shen)話(hua),也許本就不曾是宋明以前人們的普遍觀念。
從(cong)中國上(shang)古(gu)以及先秦(qin)時期留下的(de)(de)史(shi)料(liao)看(kan),在(zai)(zai)老子哲學(xue)之前(qian),“天(tian)(tian)”或“帝”是最(zui)高信仰之神,無論在(zai)(zai)甲骨金文還是在(zai)(zai)傳世文獻(xian)中都是如此(ci)。孔子述而不作,好古(gu)敏求,他說(shuo)“唯天(tian)(tian)為(wei)大,唯堯則之”(《論語(yu)·泰(tai)伯(bo)》),此(ci)即以“天(tian)(tian)”為(wei)最(zui)高的(de)(de)范疇,它是堯、舜等(deng)古(gu)帝王效法的(de)(de)楷模。老子原創性地(di)(di)提(ti)出“有物混成,先天(tian)(tian)地(di)(di)生(sheng)(sheng)”(《老子》二十五章),由此(ci),“天(tian)(tian)地(di)(di)”才不再是自(zi)古(gu)固有的(de)(de)。于是在(zai)(zai)以后的(de)(de)中國哲學(xue)中,才有了《易傳·系辭(ci)上(shang)》所謂“易有太極(ji),是生(sheng)(sheng)兩(liang)儀(yi)”(按“兩(liang)儀(yi)”即天(tian)(tian)地(di)(di),《系辭(ci)上(shang)》在(zai)(zai)“易有太極(ji),是生(sheng)(sheng)兩(liang)儀(yi)”句后有云(yun)“是故法象莫大乎天(tian)(tian)地(di)(di)”),《莊子·大宗師》所謂“夫道(dao)有情(qing)有信……自(zi)古(gu)以固存,神鬼神帝,生(sheng)(sheng)天(tian)(tian)生(sheng)(sheng)地(di)(di)”,以及《淮南子·天(tian)(tian)文訓》所謂“道(dao)始于虛霩,虛霩生(sheng)(sheng)宇宙(zhou),宇宙(zhou)生(sheng)(sheng)氣(qi)……清陽者(zhe)薄靡而為(wei)天(tian)(tian),重濁(zhuo)者(zhe)凝(ning)滯(zhi)而為(wei)地(di)(di)”。從(cong)這(zhe)一思(si)想的(de)(de)發展脈(mo)絡看(kan),沒有任何(he)根據(ju)說(shuo)盤古(gu)開天(tian)(tian)地(di)(di)的(de)(de)創世神話在(zai)(zai)老子哲學(xue)之前(qian)就有了,而只能說(shuo)其產生(sheng)(sheng)于漢(han)代哲學(xue)之后。
如許多(duo)研究盤古傳(chuan)說的(de)(de)論著所引,先秦時(shi)期追(zhui)問(wen)天(tian)地(di)(di)的(de)(de)起源,較為典型的(de)(de)史料是(shi)屈原《天(tian)問(wen)》所謂。史料的(de)(de)背景應是(shi)老子提出了(le)“有物(wu)(wu)混成,先天(tian)地(di)(di)生(sheng)(sheng)”,又(you)云:“道(dao)生(sheng)(sheng)一,一生(sheng)(sheng)二(er),二(er)生(sheng)(sheng)三,三生(sheng)(sheng)萬(wan)(wan)物(wu)(wu)。萬(wan)(wan)物(wu)(wu)負陰而抱陽(yang),沖(chong)氣以為和。”(《老子》四十(shi)二(er)章)屈原是(shi)就此(ci)而追(zhui)問(wen)天(tian)地(di)(di)萬(wan)(wan)物(wu)(wu)如何產生(sheng)(sheng)的(de)(de)究竟,其(qi)中還(huan)提到了(le)“女(nv)歧(qi)無合,夫焉取九子”、“女(nv)媧有體,孰(shu)制匠(jiang)之(zhi)”等(deng)神話(hua),這些神話(hua)都是(shi)講天(tian)地(di)(di)開辟以后的(de)(de)事,人們從中看(kan)不出有盤古開天(tian)地(di)(di)的(de)(de)線(xian)索。
呂思勉在《盤(pan)古(gu)考(kao)》中(zhong)(zhong)把(ba)《述異記(ji)》中(zhong)(zhong)的(de)(de)(de)“先儒說(shuo)(shuo)”、“古(gu)說(shuo)(shuo)”和“吳楚間說(shuo)(shuo)”區別于(yu)(yu)《三五(wu)歷記(ji)》之(zhi)說(shuo)(shuo)和《述異記(ji)》的(de)(de)(de)首(shou)兩說(shuo)(shuo),這對于(yu)(yu)人們(men)分析中(zhong)(zhong)國古(gu)代(dai)神話(hua)與“盤(pan)古(gu)開天(tian)(tian)地(di)”神話(hua)的(de)(de)(de)不同仍是(shi)有意義(yi)的(de)(de)(de)。呂思勉認為(wei)(wei),《述異記(ji)》中(zhong)(zhong)的(de)(de)(de)后(hou)(hou)(hou)三說(shuo)(shuo)與《山海經》中(zhong)(zhong)的(de)(de)(de)“鐘山之(zhi)神,名曰(yue)燭陰,視(shi)為(wei)(wei)晝,瞑(ming)為(wei)(wei)夜(ye),吹為(wei)(wei)冬,呼(hu)為(wei)(wei)夏”云(yun)(yun)云(yun)(yun)有相(xiang)(xiang)似之(zhi)處(chu)。人們(men)可以看出,中(zhong)(zhong)國古(gu)代(dai)關于(yu)(yu)伏羲、女媧以及(ji)神農、黃帝(di)等等的(de)(de)(de)神話(hua)傳(chuan)說(shuo)(shuo),也與《山海經》中(zhong)(zhong)的(de)(de)(de)神話(hua)傳(chuan)說(shuo)(shuo)大(da)致屬于(yu)(yu)一類(lei),即(ji)(ji)它們(men)都是(shi)講“天(tian)(tian)地(di)開辟(pi)”以后(hou)(hou)(hou)的(de)(de)(de)事,而不是(shi)講類(lei)似于(yu)(yu)“盤(pan)古(gu)開天(tian)(tian)地(di)”的(de)(de)(de)創(chuang)世神話(hua)。因此(ci),即(ji)(ji)便是(shi)“盤(pan)古(gu)”與“伏羲”音近(jin)相(xiang)(xiang)通,“盤(pan)古(gu)”是(shi)從(cong)“伏羲”演(yan)變(bian)而來的(de)(de)(de)話(hua),那(nei)(nei)么,此(ci)“盤(pan)古(gu)”的(de)(de)(de)前身也并(bing)非(fei)后(hou)(hou)(hou)來那(nei)(nei)位“開天(tian)(tian)辟(pi)地(di)”的(de)(de)(de)盤(pan)古(gu)。
學界又(you)有(you)“盤(pan)(pan)古(gu)”與“槃(pan)(pan)瓠(hu)(hu)”音(yin)近相(xiang)通的(de)(de)觀點,而關于(yu)槃(pan)(pan)瓠(hu)(hu)的(de)(de)傳(chuan)說(shuo)(shuo)始(shi)自《后(hou)漢書·南(nan)蠻(man)(man)傳(chuan)》。按“高(gao)辛氏”即傳(chuan)為(wei)(wei)“五帝(di)”之(zhi)(zhi)(zhi)一的(de)(de)帝(di)嚳,是黃帝(di)的(de)(de)曾(ceng)孫,在少昊、顓(zhuan)頊之(zhi)(zhi)(zhi)后(hou),堯(yao)、舜之(zhi)(zhi)(zhi)前(qian)。“犬戎之(zhi)(zhi)(zhi)寇”發(fa)生在西周(zhou)時期,故而關于(yu)“槃(pan)(pan)瓠(hu)(hu)”的(de)(de)傳(chuan)說(shuo)(shuo)當(dang)是西周(zhou)以后(hou)所編(bian)造。夏(xia)(xia)曾(ceng)佑在《中國歷史教科書》中說(shuo)(shuo):“今(jin)按盤(pan)(pan)古(gu)之(zhi)(zhi)(zhi)名,古(gu)籍不(bu)(bu)見(jian),疑(yi)非(fei)漢族(zu)舊(jiu)有(you)之(zhi)(zhi)(zhi)說(shuo)(shuo),或盤(pan)(pan)古(gu)、槃(pan)(pan)瓠(hu)(hu)音(yin)近,槃(pan)(pan)瓠(hu)(hu)為(wei)(wei)南(nan)蠻(man)(man)之(zhi)(zhi)(zhi)祖……故南(nan)海獨(du)有(you)盤(pan)(pan)古(gu)墓,桂林又(you)有(you)盤(pan)(pan)古(gu)祠。不(bu)(bu)然(ran),吾族(zu)古(gu)皇(huang)并(bing)在北方,何盤(pan)(pan)古(gu)獨(du)居(ju)南(nan)荒哉?”童書業認為(wei)(wei),夏(xia)(xia)氏的(de)(de)這(zhe)個說(shuo)(shuo)法是對的(de)(de),但也有(you)疑(yi)問:“為(wei)(wei)什么南(nan)蠻(man)(man)民族(zu)的(de)(de)祖先(xian)會得變為(wei)(wei)開天辟地的(de)(de)人(ren)物?” 呂思(si)勉在《盤(pan)(pan)古(gu)考》中說(shuo)(shuo),對夏(xia)(xia)氏的(de)(de)說(shuo)(shuo)法“予昔亦信之(zhi)(zhi)(zhi),今(jin)乃知其非(fei)也”,“凡(fan)神話傳(chuan)說(shuo)(shuo),雖今(jin)古(gu)不(bu)(bu)同,必有(you)沿襲(xi)轉(zhuan)移之(zhi)(zhi)(zhi)跡,未有(you)若盤(pan)(pan)古(gu)、槃(pan)(pan)瓠(hu)(hu)之(zhi)(zhi)(zhi)說(shuo)(shuo),絕(jue)不(bu)(bu)蒙(meng)者(zhe)(zhe)” 。確(que)實,“盤(pan)(pan)古(gu)”與“槃(pan)(pan)瓠(hu)(hu)”雖然(ran)音(yin)近相(xiang)通,但是前(qian)者(zhe)(zhe)為(wei)(wei)“開天辟地”的(de)(de)創世之(zhi)(zhi)(zhi)神,后(hou)者(zhe)(zhe)只(zhi)是“高(gao)辛氏”之(zhi)(zhi)(zhi)帝(di)犬或南(nan)蠻(man)(man)之(zhi)(zhi)(zhi)始(shi)祖,二者(zhe)(zhe)相(xiang)差懸殊(shu),絕(jue)不(bu)(bu)相(xiang)蒙(meng)。
依呂思勉、饒(rao)宗頤等學者之(zhi)(zhi)(zhi)說(shuo),《三(san)(san)五歷(li)(li)記(ji)》和(he)《述(shu)異記(ji)》中的(de)(de)“盤古(gu)開天(tian)(tian)(tian)地(di)(di)(di)(di)”創(chuang)世(shi)神話本源于印(yin)度,是(shi)在佛教東傳之(zhi)(zhi)(zhi)后(hou)“雜(za)彼外道(dao)(dao)之(zhi)(zhi)(zhi)說(shuo)而(er)(er)成(cheng)”。既然是(shi)“雜(za)彼外道(dao)(dao)”,那么其(qi)中就(jiu)也(ye)(ye)含有(you)中國本土的(de)(de)成(cheng)分(fen)。如佛典《摩登伽經》述(shu)及外道(dao)(dao)之(zhi)(zhi)(zhi)圍陀(tuo)多變(bian)(bian)(bian)。而(er)(er)在《三(san)(san)五歷(li)(li)記(ji)》的(de)(de)盤古(gu)傳說(shuo)中則是(shi):“盤古(gu)在其(qi)中,一(yi)(yi)日九變(bian)(bian)(bian),神于天(tian)(tian)(tian),圣于地(di)(di)(di)(di)……數(shu)(shu)(shu)起于一(yi)(yi),立(li)于三(san)(san),成(cheng)于五,盛(sheng)于七,處于九,故(gu)天(tian)(tian)(tian)去地(di)(di)(di)(di)九萬里。”按《三(san)(san)五歷(li)(li)記(ji)》的(de)(de)“九變(bian)(bian)(bian)”之(zhi)(zhi)(zhi)說(shuo)是(shi)取于《周(zhou)易(yi)(yi)》的(de)(de)“天(tian)(tian)(tian)陽(yang)”之(zhi)(zhi)(zhi)數(shu)(shu)(shu),與漢代的(de)(de)易(yi)(yi)學有(you)密切的(de)(de)關(guan)系。如《京房易(yi)(yi)傳》卷下云(yun):“一(yi)(yi)、三(san)(san)、五、七、九,陽(yang)之(zhi)(zhi)(zhi)數(shu)(shu)(shu)。”《易(yi)(yi)緯·乾鑿度》云(yun):“易(yi)(yi)變(bian)(bian)(bian)而(er)(er)為(wei)(wei)(wei)(wei)(wei)一(yi)(yi),一(yi)(yi)變(bian)(bian)(bian)而(er)(er)為(wei)(wei)(wei)(wei)(wei)七,七變(bian)(bian)(bian)而(er)(er)為(wei)(wei)(wei)(wei)(wei)九,九者氣變(bian)(bian)(bian)之(zhi)(zhi)(zhi)究(jiu)也(ye)(ye)……一(yi)(yi)者形變(bian)(bian)(bian)之(zhi)(zhi)(zhi)始,清(qing)輕(qing)上為(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian),濁(zhuo)重下為(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)。”漢代的(de)(de)易(yi)(yi)學本于先秦(qin)的(de)(de)《老子》和(he)《易(yi)(yi)傳》,由一(yi)(yi)氣而(er)(er)分(fen)化(hua)(hua)出天(tian)(tian)(tian)地(di)(di)(di)(di),即《淮南子·天(tian)(tian)(tian)文(wen)訓》所(suo)謂“清(qing)陽(yang)者薄靡而(er)(er)為(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian),重濁(zhuo)者凝(ning)滯而(er)(er)為(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)”,這(zhe)在秦(qin)漢以后(hou)成(cheng)為(wei)(wei)(wei)(wei)(wei)儒(ru)、道(dao)(dao)兩家普遍認可(ke)的(de)(de)常識。《三(san)(san)五歷(li)(li)記(ji)》的(de)(de)盤古(gu)神話也(ye)(ye)講(jiang)“陽(yang)輕(qing)為(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian),陰(yin)濁(zhuo)為(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)”,這(zhe)在兩漢儒(ru)、道(dao)(dao)學說(shuo)的(de)(de)背景下毫不足(zu)奇(qi),然而(er)(er)它(ta)一(yi)(yi)定是(shi)講(jiang)在老子哲學之(zhi)(zhi)(zhi)后(hou),而(er)(er)不可(ke)能發生在老子之(zhi)(zhi)(zhi)前(qian)的(de)(de)中國遠古(gu)。“陽(yang)輕(qing)為(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian),陰(yin)濁(zhuo)為(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)”本是(shi)講(jiang)由一(yi)(yi)氣分(fen)化(hua)(hua)出天(tian)(tian)(tian)地(di)(di)(di)(di)的(de)(de)自然演化(hua)(hua),所(suo)謂“陽(yang)輕(qing)”“陰(yin)濁(zhuo)”就(jiu)是(shi)講(jiang)天(tian)(tian)(tian)地(di)(di)(di)(di)之(zhi)(zhi)(zhi)所(suo)以分(fen)化(hua)(hua)的(de)(de)原(yuan)因,而(er)(er)《三(san)(san)五歷(li)(li)記(ji)》又(you)把盤古(gu)說(shuo)成(cheng)是(shi)開天(tian)(tian)(tian)辟地(di)(di)(di)(di)的(de)(de)創(chuang)世(shi)之(zhi)(zhi)(zhi)神,這(zhe)就(jiu)是(shi)“雜(za)彼外道(dao)(dao)之(zhi)(zhi)(zhi)說(shuo)而(er)(er)成(cheng)”了。
《五運歷(li)年(nian)記(ji)》所謂“元氣蒙(meng)鴻,萌芽茲(zi)始(shi)(shi),遂分天地(di),肇(zhao)立乾坤,啟陰感陽,分布元氣,乃(nai)孕(yun)中(zhong)和,是(shi)為(wei)人也(ye)”,這(zhe)也(ye)是(shi)中(zhong)國(guo)本土之說(shuo),惟后(hou)面的(de)(de)“首生(sheng)盤(pan)古,垂死化身”云(yun)云(yun)乃(nai)是(shi)“雜彼(bi)外道之說(shuo)”。中(zhong)國(guo)古代(dai)的(de)(de)氣論思想在先(xian)秦時期(qi)已有(you)較(jiao)高程度的(de)(de)發(fa)展,而“元氣”概念始(shi)(shi)見(jian)于(yu)戰國(guo)末期(qi)的(de)(de)《鹖冠子》,至漢(han)代(dai)乃(nai)大為(wei)流行。《五運歷(li)年(nian)記(ji)》講“元氣蒙(meng)鴻”,這(zhe)也(ye)只能是(shi)發(fa)生(sheng)在漢(han)代(dai)以(yi)后(hou),而不可能為(wei)先(xian)秦或中(zhong)國(guo)遠古之說(shuo)。
依(yi)呂(lv)思勉、饒(rao)宗(zong)頤(yi)等學者的(de)(de)考述,盤(pan)古(gu)開(kai)天地的(de)(de)創(chuang)世神話產(chan)生于佛教(jiao)東傳之(zhi)后,不(bu)應早于東漢(han)末年。在此(ci)之(zhi)前,盤(pan)古(gu)之(zhi)神不(bu)見于中(zhong)國(guo)的(de)(de)古(gu)籍(ji)和古(gu)畫。然而在此(ci)之(zhi)后,卻“傳之(zhi)甚廣(guang)”,不(bu)僅(jin)見于《藝文(wen)類(lei)聚》、《太平御覽》、《繹史(shi)》、《通(tong)鑒續編》、《唐開(kai)元(yuan)占經》、《古(gu)今律歷考》等類(lei)書(shu)、史(shi)書(shu)和天文(wen)學著作,而且也(ye)被(bei)漢(han)魏以后的(de)(de)神仙道教(jiao)所吸收(shou)。如傳為(wei)葛(ge)洪(hong)所作的(de)(de)《枕中(zhong)書(shu)》。
“盤古(gu)(gu)”成為(wei)道教的(de)“元始天(tian)王”,這(zhe)當然也是(shi)“雜彼外道之說而成”了。見《云笈七簽》卷(juan)三《天(tian)尊(zun)(zun)老(lao)君(jun)名號歷劫經(jing)略(lve)》。 在這(zhe)里(li),“盤古(gu)(gu)”已由(you)創(chuang)世之神降(jiang)格(ge)為(wei)“天(tian)尊(zun)(zun)老(lao)君(jun)”的(de)下(xia)(xia)屬。又(you)《云笈七簽》卷(juan)五(wu)十六《諸家氣法》。 顯(xian)然,這(zhe)是(shi)在《易緯(wei)·乾鑿度》的(de)“五(wu)太(tai)(tai)”(即(ji)太(tai)(tai)易、太(tai)(tai)初、太(tai)(tai)始、太(tai)(tai)素、太(tai)(tai)極(ji))之說的(de)后(hou)面再加上《五(wu)運歷年記》的(de)盤古(gu)(gu)神話。又(you)明代邢(xing)云路《古(gu)(gu)經(jing)律(lv)歷考》卷(juan)二十八(ba)在“道藏(zang)”條(tiao)下(xia)(xia)有云:
道(dao)言太上(shang)靈寶(bao),先(xian)天地而生(sheng),然后有(you)天地。數起(qi)于(yu)一(yi),立于(yu)三,成于(yu)五(wu),盛于(yu)七(qi),極于(yu)九(jiu)(jiu),故天去(qu)地九(jiu)(jiu)萬里(li)。雖(sui)然這里(li)講的是道(dao)教的“太上(shang)靈寶(bao)”,而沒有(you)講“盤古”,但“數起(qi)于(yu)一(yi)……極于(yu)九(jiu)(jiu),故天去(qu)地九(jiu)(jiu)萬里(li)”則分明是取(qu)自《三五(wu)歷記(ji)》的盤古神話。
不(bu)僅道教吸收了盤古神(shen)話,而且在儒、釋著作中也有采納(na)盤古之說者。如(ru)宋代理(li)學家(jia)胡宏所作《皇王(wang)大紀》,雖(sui)然認(ren)為(wei)“世(shi)傳天地之初(chu)如(ru)雞子,盤古氏(shi)以(yi)身(shen)變化”云云乃(nai)“訛失其真(zhen)”,但仍以(yi)盤古氏(shi)為(wei)“三才首(shou)君”(《繹史(shi)》卷一所謂“作史(shi)者目為(wei)三才首(shou)君,何(he)異(yi)說夢”,即是針對(dui)此)。
從(cong)盤(pan)古(gu)神(shen)(shen)(shen)話(hua)在(zai)(zai)漢魏以(yi)后“傳(chuan)之甚廣(guang)”,被廣(guang)泛吸收并加以(yi)多(duo)種(zhong)演(yan)繹(yi)看,在(zai)(zai)中(zhong)古(gu)國西(xi)南少(shao)數(shu)民(min)族中(zhong)有(you)(you)把“檠瓠”祖(zu)先演(yan)變(bian)為(wei)“盤(pan)古(gu)”者(zhe),將其傳(chuan)唱為(wei)“開天辟(pi)地生(sheng)乾坤(kun),生(sheng)得乾坤(kun)生(sheng)萬(wan)物,生(sheng)得萬(wan)物人最靈”的(de)(de)(de)創世(shi)之神(shen)(shen)(shen) ;又有(you)(you)學(xue)(xue)者(zhe)在(zai)(zai)上(shang)世(shi)紀80年(nian)代經民(min)間采風調查,訪得在(zai)(zai)河南桐柏(bo)山(shan)一(yi)帶有(you)(you)盤(pan)古(gu)山(shan)、盤(pan)古(gu)廟(miao)以(yi)及(ji)“盤(pan)古(gu)出(chu)世(shi),開辟(pi)天地,補天、戰(zhan)洪水、除猛獸,發明衣服(fu)”等(deng)神(shen)(shen)(shen)話(hua);這些(xie)少(shao)數(shu)民(min)族的(de)(de)(de)盤(pan)古(gu)“史詩”和中(zhong)原地區的(de)(de)(de)盤(pan)古(gu)“神(shen)(shen)(shen)話(hua)群”,雖然都有(you)(you)一(yi)定(ding)的(de)(de)(de)依據,但實際(ji)上(shang)同漢代以(yi)后文獻中(zhong)的(de)(de)(de)盤(pan)古(gu)傳(chuan)說一(yi)樣,只(zhi)能說明其“傳(chuan)之甚廣(guang)”并有(you)(you)多(duo)種(zhong)演(yan)繹(yi),而無任(ren)何證據足以(yi)說明其發生(sheng)在(zai)(zai)老子哲(zhe)學(xue)(xue)之前(qian)。
一個時期以來,有(you)(you)關盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)的(de)(de)(de)淵源,學界眾說紛(fen)紜,莫衷(zhong)一是(shi),尤其值得注意(yi)的(de)(de)(de)是(shi),有(you)(you)的(de)(de)(de)學者認為(wei)(wei),盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)之(zhi)名最(zui)早見之(zhi)于三(san)國(guo)吳(wu)人徐整的(de)(de)(de)《三(san)五歷紀》、 《五運歷年記》中(zhong),先(xian)秦著作(zuo)無盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)名號,并以“盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)入籍(ji)晚”為(wei)(wei)由(you),來否定盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)的(de)(de)(de)原始性(xing)(xing)和民(min)族性(xing)(xing),提出不應把盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)列(lie)為(wei)(wei)中(zhong)華民(min)族的(de)(de)(de)先(xian)民(min)創世(shi)神(shen)(shen)(shen)話(hua)。這種說法(fa)雖然(ran)失之(zhi)偏頗,卻帶(dai)有(you)(you)一定的(de)(de)(de)普遍性(xing)(xing)。對此,必須(xu)作(zuo)出應有(you)(you)的(de)(de)(de)回答。三(san)國(guo)之(zhi)前(qian)真的(de)(de)(de)沒有(you)(you)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)嗎?三(san)國(guo)之(zhi)前(qian),不但(dan)有(you)(you)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)存在(zai),而(er)且在(zai)民(min)間已經廣泛(fan)流傳(chuan),也有(you)(you)文字記載,相當詳盡成熟。
民間(jian)的(de)(de)盤(pan)古(gu)傳說早于(yu)歷史(shi)典(dian)籍的(de)(de)記(ji)載,但是(shi)(shi)民間(jian)的(de)(de)傳說究(jiu)竟起于(yu)何時何地(di)(di)卻一(yi)直(zhi)苦無確(que)切的(de)(de)歷史(shi)記(ji)載。從(cong)邏輯(ji)上(shang)來說,最早傳播盤(pan)古(gu)文(wen)化(hua)的(de)(de)地(di)(di)方(fang)應該是(shi)(shi)傳說中盤(pan)古(gu)開天辟(pi)地(di)(di)的(de)(de)所在(zai)——盤(pan)古(gu)山。從(cong)流(liu)傳時間(jian)上(shang)看(kan)當早于(yu)秦漢(han),從(cong)流(liu)傳的(de)(de)地(di)(di)域空(kong)間(jian)上(shang)看(kan),是(shi)(shi)在(zai)“吳(wu)楚(chu)間(jian)” 。
在李(li)元星(xing)所著(zhu)的(de)(de)(de)《甲骨文(wen)中(zhong)(zhong)的(de)(de)(de)殷前古(gu)(gu)史》一書(shu)中(zhong)(zhong),作(zuo)者(zhe)在殷卜(bu)(bu)辭(ci)中(zhong)(zhong)查(cha)到有關盤古(gu)(gu)、王(wang)母、虙(fu)農黃即三皇(huang)祀(si)典的(de)(de)(de)卜(bu)(bu)辭(ci)約190條(tiao)(tiao)。其(qi)中(zhong)(zhong)盤古(gu)(gu)6條(tiao)(tiao)、用虎祭(ji)祀(si)的(de)(de)(de)王(wang)母1條(tiao)(tiao)、虙(fu)(伏(fu)羲)、(神)農約20條(tiao)(tiao)、“虙(fu)列山”三字單(dan)、雙(shuang)、繁、簡四式合文(wen)約40條(tiao)(tiao)、黃帝(di)(di)不(bu)下(xia)百條(tiao)(tiao)。遂從卜(bu)(bu)辭(ci)的(de)(de)(de)祭(ji)祀(si)對(dui)象中(zhong)(zhong)發現(xian)并(bing)歸納出殷人的(de)(de)(de)盤古(gu)(gu)→王(wang)母→三皇(huang)→五帝(di)(di)的(de)(de)(de)古(gu)(gu)史知識體系。作(zuo)者(zhe)還尤具苦心地以一百八十(shi)多條(tiao)(tiao)卜(bu)(bu)辭(ci)(見本書(shu)第(di)21頁)論定了(le)中(zhong)(zhong)華文(wen)明“人文(wen)初祖(zu)”黃帝(di)(di)的(de)(de)(de)實際存在,使疑古(gu)(gu)派不(bu)攻自破。
有(you)“活(huo)的(de)化石”之稱(cheng)的(de)原(yuan)(yuan)始(shi)神(shen)話,不單純是(shi)人類童年社會先(xian)民(min)憑原(yuan)(yuan)始(shi)思(si)維(wei)創作(zuo)的(de)“口頭文學(xue)”,也具有(you)原(yuan)(yuan)始(shi)先(xian)民(min)向后世傳(chuan)遞(di)史料信息的(de)意義。而(er)古(gu)石初畫、初文古(gu)字則(ze)是(shi)原(yuan)(yuan)始(shi)神(shen)話的(de)載體。往往一(yi)(yi)個古(gu)代石刻(ke)、一(yi)(yi)個原(yuan)(yuan)始(shi)符(fu)號(hao)(hao),能充分地(di)反(fan)映出原(yuan)(yuan)始(shi)先(xian)民(min)的(de)文化思(si)維(wei)活(huo)動,為(wei)我們(men)揭(jie)示早期人類文化思(si)維(wei)活(huo)動提(ti)供了最直接(jie)、最可靠的(de)素(su)材(cai)。在中國出土(tu)的(de)銅器(qi)時代的(de)一(yi)(yi)個方鼎(ding)上,有(you)一(yi)(yi)個奇特別致的(de)符(fu)號(hao)(hao)。
它所表達的(de)意思(si)是(shi)什(shen)么呢?根據郭沫若等(deng)學(xue)者(zhe)對甲骨文(wen)中(zhong)“盤”字的(de)正確認識和(he)先存(cun)在(zai)于中(zhong)國(guo)又在(zai)世(shi)界(jie)上(shang)多處出現的(de)十(shi)字崇拜(bai)之十(shi)字的(de)原始(shi)(shi)含意,可以認定(ding),符(fu)(fu)號(hao)的(de)兩邊是(shi)“盤”字的(de)初文(wen)簡刻,中(zhong)間之空心十(shi)字圖案,乃是(shi)十(shi)字崇拜(bai)的(de)上(shang)神(shen),是(shi)代表神(shen)祖(zu)的(de)符(fu)(fu)號(hao),這個(ge)符(fu)(fu)號(hao)應當(dang)念為“盤古”,有如中(zhong)國(guo)文(wen)字中(zhong)的(de)單純(chun)詞尷尬、囹(ling)圄等(deng)一(yi)樣是(shi)不能(neng)分開(kai)使(shi)用的(de),只不過(guo)這個(ge)符(fu)(fu)號(hao)把盤古二字合(he)而為一(yi)了。這種(zhong)簡樸古拙的(de)作法倒也(ye)符(fu)(fu)合(he)萬物起始(shi)(shi)也(ye)簡的(de)道理。此符(fu)(fu)號(hao)雖見之于銅器之上(shang),但不可以說它就產生于銅器時代。
其實(shi),它在(zai)銅器時(shi)代之前就已(yi)(yi)經(jing)產生。由于生產力的限制,人(ren)(ren)們只(zhi)能(neng)把這(zhe)一神圣(sheng)的符號記(ji)在(zai)心里。而進入銅器時(shi)代之后,人(ren)(ren)們才有能(neng)力把它形之于銅器。在(zai)史前社(she)會,既有盤(pan)(pan)古之名的記(ji)載,理應有盤(pan)(pan)古之事(shi)、盤(pan)(pan)古神話在(zai)史前社(she)會的存在(zai),已(yi)(yi)經(jing)不是(shi)問題了。還有一個更能(neng)說明問題的例證,那(nei)就是(shi)云南(nan)滄源巖(yan)畫。
據(ju)專家考證(zheng),這幅巖畫(hua)為二(er)萬(wan)年(nian)前原始人(ren)的(de)作(zuo)品,巖畫(hua)的(de)內(nei)容(rong)是(shi)(shi):一人(ren)頭上(shang)發出太陽(yang)之光芒,左手(shou)(shou)握一石斧(fu),右手(shou)(shou)拿手(shou)(shou)一木把(ba),兩腿直(zhi)立(li)傲視一切。這種形象與盤(pan)古立(li)于天地之間(jian),用斧(fu)頭劈開(kai)(kai)混沌開(kai)(kai)天辟(pi)地的(de)傳(chuan)說正相契合。至于人(ren)首(shou)所呈現的(de)太陽(yang)之狀,則是(shi)(shi)反映了原始先民對(dui)太陽(yang)神(shen)的(de)崇拜(bai),也(ye)是(shi)(shi)對(dui)盤(pan)古把(ba)溫(wen)暖送給人(ren)間(jian)的(de)希(xi)望祈(qi)盼,對(dui)此,我們完全(quan)有理由把(ba)它看作(zuo)是(shi)(shi)盤(pan)古神(shen)話的(de)原始因子(zi)。據(ju)此,盤(pan)古神(shen)話信仰(yang)在二(er)萬(wan)年(nian)前就(jiu)已(yi)誕生。
大王巖畫(hua)出現于麻(ma)栗坡(po)縣,根據(ju)《文山學院學報》刊(kan)載諸篇論文和《中國文明起源(yuan)》、《人類文明溯源(yuan)》、《史前易學》等著作的研究成果,大王巖畫(hua)的兩巨人像具(ju)有如下特點:
1.頂天立地的畫像,在(zai)大王巖畫當中出(chu)現了。而且(qie)確實(shi)是(shi)“神于(yu)天,圣于(yu)地。天日高一(yi)丈(zhang),盤古日長一(yi)丈(zhang)”。
2.大(da)王巖(yan)(yan)畫的兩(liang)巨人(ren)像出現(xian)了(le)以手指表示數字,以奇偶數字表示男女的畫像,可(ke)以肯定(ding)“陽清為天(tian),陰(yin)濁為地。盤古在(zai)其(qi)中,一日九變,神于天(tian),圣于地。天(tian)日高(gao)一丈,盤古日長一丈。如此萬(wan)八千歲,天(tian)數極高(gao),地數極深,盤古極長”這樣(yang)的神話傳(chuan)說(shuo),有大(da)王巖(yan)(yan)畫這樣(yang)的考古證據支持(chi)。
3.大王(wang)巖畫(hua)(hua)有“天地混沌(dun)如(ru)雞子(zi),盤古生其中,萬(wan)八(ba)千歲(sui)”的(de)證據。這(zhe)個(ge)證據出現(xian)在什么地方(fang)呢(ni)?出現(xian)在大王(wang)巖畫(hua)(hua)兩巨人像的(de)頭(tou)上。現(xian)在,我要(yao)重(zhong)點討(tao)論這(zhe)個(ge)問題:
大王(wang)巖(yan)畫(hua)(hua)出現了盤(pan)古(gu)神話(hua)所需要的(de)諸種要素(su),可證(zheng)大王(wang)巖(yan)畫(hua)(hua)就是盤(pan)古(gu)開(kai)天(tian)地的(de)考古(gu)證(zheng)據!
《三(san)五(wu)歷記(ji)》:天(tian)地混沌如雞子,盤(pan)(pan)古生其中。萬(wan)八千歲(sui),天(tian)地開(kai)辟,陽清(qing)為天(tian),陰濁為地。盤(pan)(pan)古在其中,一日九(jiu)變,神(shen)于(yu)天(tian),圣于(yu)地。天(tian)日高(gao)一丈(zhang),地日厚(hou)一丈(zhang),盤(pan)(pan)古日長一丈(zhang)。如此萬(wan)八千歲(sui),天(tian)數(shu)極(ji)高(gao),地數(shu)極(ji)深,盤(pan)(pan)古極(ji)長。后乃有三(san)皇。數(shu)起于(yu)一,立于(yu)三(san),成于(yu)五(wu),盛于(yu)七,處于(yu)九(jiu),故天(tian)去地九(jiu)萬(wan)里。(《藝文類聚(ju)》卷一引,并見《繹史》卷一引)
《五(wu)運歷年記》云:元(yuan)氣(qi)蒙(meng)鴻,萌(meng)芽茲始,遂分天地(di),肇立(li)乾(qian)坤,啟陰(yin)感陽,分布元(yuan)氣(qi),乃孕中和,是為(wei)(wei)(wei)人也。首(shou)生(sheng)盤古,垂死(si)化(hua)(hua)身,氣(qi)成風云,聲為(wei)(wei)(wei)雷霆,左眼為(wei)(wei)(wei)日,右眼為(wei)(wei)(wei)月,四肢五(wu)體為(wei)(wei)(wei)四極五(wu)岳,血液(ye)為(wei)(wei)(wei)江(jiang)河,筋(jin)脈為(wei)(wei)(wei)地(di)理,肌(ji)肉為(wei)(wei)(wei)田土,發髭為(wei)(wei)(wei)星辰,皮(pi)毛為(wei)(wei)(wei)草木(mu),齒骨為(wei)(wei)(wei)金石,精髓(sui)為(wei)(wei)(wei)珠玉,汗(han)流為(wei)(wei)(wei)雨澤,身之諸蟲因風所感,化(hua)(hua)為(wei)(wei)(wei)黎甿(meng)。(《繹史》卷一引(yin),明董(dong)斯張《廣(guang)博物(wu)志》卷九引(yin))
《述(shu)異記(ji)》云:盤(pan)(pan)(pan)(pan)古(gu)(gu)氏(shi)(shi)(shi),天地萬物(wu)之祖也(ye)(ye)。然(ran)則生物(wu)始于盤(pan)(pan)(pan)(pan)古(gu)(gu)。昔盤(pan)(pan)(pan)(pan)古(gu)(gu)氏(shi)(shi)(shi)之死也(ye)(ye),頭(tou)為(wei)(wei)(wei)(wei)四岳(yue),目為(wei)(wei)(wei)(wei)日月,脂膏(gao)為(wei)(wei)(wei)(wei)江海(hai),毛發(fa)為(wei)(wei)(wei)(wei)草木。秦漢間(jian)(jian)俗說,盤(pan)(pan)(pan)(pan)古(gu)(gu)氏(shi)(shi)(shi)頭(tou)為(wei)(wei)(wei)(wei)東岳(yue),腹為(wei)(wei)(wei)(wei)中岳(yue),左臂為(wei)(wei)(wei)(wei)南(nan)岳(yue),右臂為(wei)(wei)(wei)(wei)北(bei)岳(yue),足為(wei)(wei)(wei)(wei)西岳(yue)。先儒(ru)說,泣為(wei)(wei)(wei)(wei)江河,氣為(wei)(wei)(wei)(wei)風聲為(wei)(wei)(wei)(wei)雷,目瞳(tong)為(wei)(wei)(wei)(wei)電。古(gu)(gu)說,喜為(wei)(wei)(wei)(wei)晴,怒(nu)為(wei)(wei)(wei)(wei)陰。吳(wu)楚(chu)間(jian)(jian)說,盤(pan)(pan)(pan)(pan)古(gu)(gu)氏(shi)(shi)(shi)夫(fu)妻,陰陽之始也(ye)(ye)。今南(nan)海(hai)有(you)盤(pan)(pan)(pan)(pan)古(gu)(gu)氏(shi)(shi)(shi)墓,亙三百(bai)余里。俗云后(hou)人(ren)追(zhui)葬盤(pan)(pan)(pan)(pan)古(gu)(gu)之魂也(ye)(ye)。(《繹史》卷一引,《述(shu)異記(ji)》中有(you)記(ji)任昉(fang)死后(hou)之事,因而諸(zhu)多學者以為(wei)(wei)(wei)(wei)此(ci)書托名而作,亦(yi)有(you)學者認為(wei)(wei)(wei)(wei)任昉(fang)原作,后(hou)人(ren)有(you)增(zeng)補。此(ci)處盤(pan)(pan)(pan)(pan)古(gu)(gu)條文,有(you)學者云抄襲增(zeng)改(gai)《灌畦暇語》,是非后(hou)辨)
宋黃(huang)休復《益(yi)州名畫錄》‘無畫有名’條記(ji)(ji):‘《益(yi)州學館記(ji)(ji)》云:獻帝(di)興平元(yuan)年,陳(chen)留高朕為(wei)益(yi)州太守(shou),更葺(qi)成(cheng)都玉堂(tang)石(shi)室,東別(bie)創一石(shi)室,自為(wei)周公(gong)禮(li)殿(dian),其壁(bi)上(shang)圖畫盤(pan)古、李(li)老等神(shen)及歷代帝(di)王(wang)之像。’(碑文殘缺,補自《益(yi)州名畫錄》)
《枕中書(shu)》有(you)云:昔二(er)儀(yi)未分(fen),瞑涬鴻蒙,未有(you)成(cheng)形,天地日(ri)月未具,狀如雞(ji)子,混沌(dun)玄黃,已有(you)盤古真人(ren),天地之精(jing)(jing),自號元始天王,游乎其中。……復經(jing)(jing)四(si)劫(jie),二(er)儀(yi)始分(fen),相(xiang)去三(san)萬六千里(li)。……復經(jing)(jing)二(er)劫(jie),忽生(sheng)太(tai)(tai)元玉(yu)女……號曰(yue)太(tai)(tai)元圣母。元始君下游見之,乃與(yu)通氣結精(jing)(jing),招還(huan)上宮。……元始君經(jing)(jing)一(yi)(yi)劫(jie),乃一(yi)(yi)施太(tai)(tai)元母,生(sheng)天皇十三(san)頭(tou)(tou)……后生(sheng)地皇,地皇十一(yi)(yi)頭(tou)(tou),地皇生(sheng)人(ren)皇九頭(tou)(tou),各治(zhi)三(san)萬六千歲。
《云(yun)笈七簽》卷三:神人(ren)(ren)(ren)氏出生,其狀(zhuang)神異(yi),若盤(pan)古(gu)真(zhen)人(ren)(ren)(ren),亦(yi)號盤(pan)古(gu)。即(ji)是(shi)無劫(jie)蒼生、萬物,之(zhi)所(suo)(suo)承也。以己形狀(zhuang),類象。分(fen)別(bie)天(tian)地(di)、日月(yue)、星辰(chen)、陰陽、四時、五行、九宮(gong)、八(ba)卦、六甲、山川(chuan)、河海,不能決定。故(gu),以天(tian)中元景元年七月(yue)一日,上登(deng)太(tai)極。天(tian)王上啟(qi)元始(shi)太(tai)上天(tian)尊,更(geng)(geng)授《神寶三皇內經(jing)》,并(bing)《靈寶五符經(jing)》。老君(jun)下降,授。神人(ren)(ren)(ren)氏得斯(si)經(jing)。下世(shi)(shi)(shi)則按(an)《經(jing)》、《圖》,分(fen)畫天(tian)地(di)名。前劫(jie)高上真(zhen)人(ren)(ren)(ren),更(geng)(geng)新(xin)開乎,造化(hua)時事。故(gu),昧(mei)。前皇圣人(ren)(ren)(ren),功用所(suo)(suo)以于此(ci),而為更(geng)(geng)始(shi)。但,世(shi)(shi)(shi)人(ren)(ren)(ren)相聚(ju),只知由此(ci)盤(pan)古(gu)。豈明今(jin)天(tian)前始(shi)之(zhi)初,復有盤(pan)古(gu)者(zhe)哉?!所(suo)(suo)以,自斯(si)盤(pan)古(gu),以道治世(shi)(shi)(shi),萬九千九百九十(shi)九載。白(bai)日升仙,上昆侖,登(deng)太(tai)清。天(tian)中授號,曰:元始(shi)天(tian)王。
《云笈七簽》卷(juan)三(san)《天尊(zun)老(lao)君名號歷劫經(jing)略(lve)》有云:老(lao)君至(zhi)開冥賢劫之(zhi)時,托(tuo)生榑桑太常(chang)玉帝天宮,以(yi)法(fa)授(shou)榑桑大(da)帝,號曰無極(ji)太上(shang)(shang)(shang)(shang)大(da)道君,亦(yi)號曰最上(shang)(shang)(shang)(shang)至(zhi)真(zhen)正一真(zhen)人,亦(yi)號曰無上(shang)(shang)(shang)(shang)虛皇(huang)(huang)元始天尊(zun)。在元陽之(zhi)上(shang)(shang)(shang)(shang),則無極(ji)上(shang)(shang)(shang)(shang)上(shang)(shang)(shang)(shang)清(qing)微(wei)天中高(gao)上(shang)(shang)(shang)(shang)虛皇(huang)(huang)道君也(ye)。……爾(er)時盤(pan)古(gu)真(zhen)人因(yin)立功(gong)德,見(jian)召于天中。盤(pan)古(gu)乃稽首元始虛皇(huang)(huang)道君,請(qing)受《靈寶內經(jing)》三(san)百七十(shi)五卷(juan)。時高(gao)上(shang)(shang)(shang)(shang)虛皇(huang)(huang)太上(shang)(shang)(shang)(shang)道君則授(shou)以(yi)《三(san)皇(huang)(huang)內經(jing)》三(san)十(shi)六卷(juan)。而盤(pan)古(gu)真(zhen)人乃法(fa)則斯經(jing),運行功(gong)用,成天立地(di),化造萬物(wu)。
《云笈七(qi)簽》卷五十六《諸家(jia)氣(qi)(qi)法》有(you)云:混沌(dun)之先,太(tai)(tai)(tai)(tai)無空焉。混沌(dun)之始(shi)(shi),太(tai)(tai)(tai)(tai)和(he)寄焉。……窈窈冥(ming)(ming)冥(ming)(ming),是為(wei)(wei)(wei)太(tai)(tai)(tai)(tai)易。元(yuan)氣(qi)(qi)未形,漸為(wei)(wei)(wei)太(tai)(tai)(tai)(tai)初(chu)。元(yuan)氣(qi)(qi)始(shi)(shi)萌,次謂(wei)太(tai)(tai)(tai)(tai)始(shi)(shi)。形氣(qi)(qi)始(shi)(shi)端(duan),又(you)謂(wei)太(tai)(tai)(tai)(tai)素。形氣(qi)(qi)有(you)質(zhi),復謂(wei)太(tai)(tai)(tai)(tai)極。……元(yuan)氣(qi)(qi)先清,升上(shang)為(wei)(wei)(wei)天;元(yuan)氣(qi)(qi)后(hou)濁,降(jiang)下為(wei)(wei)(wei)地。……洎乎元(yuan)氣(qi)(qi)蒙鴻,萌芽茲始(shi)(shi),啟陰感陽(yang),分布(bu)元(yuan)氣(qi)(qi),乃孕中(zhong)和(he),是為(wei)(wei)(wei)人矣。首(shou)生盤古,垂死化(hua)身(shen),氣(qi)(qi)成風云,聲為(wei)(wei)(wei)雷霆,左眼為(wei)(wei)(wei)日(ri),右眼為(wei)(wei)(wei)月(yue)……身(shen)之諸蟲因風所感,化(hua)為(wei)(wei)(wei)黎甿(meng)。
東(dong)吳韋昭(zhao)《洞紀》:世俗相傳為盤古(gu)一日七十(shi)化(hua),覆為天,偃(yan)為地,八萬(wan)歲乃(nai)死。(唐釋澄(cheng)觀《大方廣佛(fo)華(hua)嚴經隨疏演義鈔》卷四二(er)引)
《三王歷》:天(tian)地(di)渾沌,盤古(gu)生其中。一日(ri)(ri)九變,神于天(tian),圣于地(di),主(zhu)于天(tian)地(di)。天(tian)日(ri)(ri)高一丈,地(di)日(ri)(ri)厚(hou)一丈,盤古(gu)亦長一丈,如此萬八(ba)千(qian)年,然后(hou)天(tian)地(di)開辟。盤古(gu)龍(long)身人首(shou),首(shou)極(ji)(ji)東(dong)西,足極(ji)(ji)東(dong)西,左手極(ji)(ji)南(nan)(nan),右手極(ji)(ji)北(bei),開目成晝(zhou),合目成夜,呼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)暑(shu),吸為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)寒,吹氣(qi)成風(feng)云,叱聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷霆。盤古(gu)死,頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)甲,喉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)乙,肩為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)丙,心為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)丁,膽為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)戊,脾為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)已,脅(xie)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)庚(geng),肺為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)辛,腎(shen)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)壬,足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)癸,目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)(ri)月,髭(zi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星辰,眉(mei)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)斗(dou)樞,九竅為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九州(zhou),乳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)昆侖,膝為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)(nan)岳,股為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)太山。尻為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)魚鱉,手為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)飛(fei)鳥,爪(zhua)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)龜龍(long),骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金銀,發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木(mu),毫毛為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)鳧鴨(ya),齒(chi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)玉石,汗(han)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨水(shui),大(da)腸為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海,小腸為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)淮泗,膀胱為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)百川,面輪為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)洞庭。(唐釋(shi)澄觀《大(da)方廣佛(fo)華嚴經隨疏演義鈔》卷四二(er)引,或為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)《三五歷》之誤)
中(zhong)唐不(bu)知撰人(ren)《灌畦暇語(yu)》:舊說(shuo)盤古氏之(zhi)(zhi)死也,頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)五岳,目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日月,脂膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海(hai)(hai),毛發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草(cao)木(mu)。又云(yun):頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳,腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳,左臂(bei)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南岳,右臂(bei)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳,足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳。又云(yun):泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河,氣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng),聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei),目瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電(dian)。又云(yun):喜則(ze)(ze)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴(qing),怒則(ze)(ze)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰(yin)。老圃曰:“信斯言(yan)也,則(ze)(ze)是(shi)盤古氏未死以(yi)前(qian),未有(you)海(hai)(hai)岳、江(jiang)河、草(cao)木(mu)于下也;未有(you)日月、風(feng)云(yun)、雷(lei)電(dian)于上也;未有(you)晦(hui)明、陰(yin)晴(qing)于中(zhong)也。然則(ze)(ze)盤古氏何(he)(he)所運其(qi)(qi)想而(er)生?何(he)(he)所植(zhi)其(qi)(qi)足而(er)立?何(he)(he)所注其(qi)(qi)耳(er)目而(er)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)視聽?何(he)(he)所取其(qi)(qi)甲子而(er)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)春秋?為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)說(shuo)如此(ci),是(shi)謂汪洋(yang)大(da)海(hai)(hai),而(er)不(bu)近事之(zhi)(zhi)情。無(wu)已(yi),則(ze)(ze)假為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)之(zhi)(zhi)詞,猶(you)之(zhi)(zhi)可(ke)也。其(qi)(qi)意若曰:盤古氏天地萬物之(zhi)(zhi)祖始也。覆燾祏袒廣大(da),雖不(bu)可(ke)以(yi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)量(liang),要(yao)其(qi)(qi)大(da)形(xing),實無(wu)以(yi)異于一(yi)人(ren)之(zhi)(zhi)身。岳海(hai)(hai)之(zhi)(zhi)遼絕(jue),亦尻背(bei)之(zhi)(zhi)間(jian)耳(er)。故曰:無(wu)已(yi),則(ze)(ze)假為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)之(zhi)(zhi)辭,猶(you)之(zhi)(zhi)可(ke)也。”
宋張澡《元(yuan)氣(qi)(qi)論》:洎乎元(yuan)氣(qi)(qi)蒙鴻,萌芽茲始,遂分(fen)天(tian)地,肇立乾(qian)坤,啟陰感陽,分(fen)布(bu)元(yuan)氣(qi)(qi),乃孕中和,是為(wei)(wei)(wei)(wei)(wei)(wei)人(ren)矣。首(shou)生盤(pan)古,垂死化(hua)身(shen),氣(qi)(qi)成風(feng)云,聲為(wei)(wei)(wei)(wei)(wei)(wei)雷霆,左眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)日(ri),右眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)月,四肢(zhi)五體為(wei)(wei)(wei)(wei)(wei)(wei)四極五岳(yue),血液為(wei)(wei)(wei)(wei)(wei)(wei)江河,筋脈為(wei)(wei)(wei)(wei)(wei)(wei)地里,肌肉(rou)為(wei)(wei)(wei)(wei)(wei)(wei)田土,發髭為(wei)(wei)(wei)(wei)(wei)(wei)星辰,皮毛為(wei)(wei)(wei)(wei)(wei)(wei)草木,齒骨為(wei)(wei)(wei)(wei)(wei)(wei)金石,精髓(sui)為(wei)(wei)(wei)(wei)(wei)(wei)珠玉,汗(han)流為(wei)(wei)(wei)(wei)(wei)(wei)雨澤(ze)。身(shen)之諸蟲,因風(feng)所感,化(hua)為(wei)(wei)(wei)(wei)(wei)(wei)黎(li)甿;以其首(shou)黑,謂之黔首(shou),亦(yi)曰黔黎(li)。其下品者,名(ming)(ming)為(wei)(wei)(wei)(wei)(wei)(wei)蒼頭。今人(ren)自名(ming)(ming)稱黑頭蟲也(ye),或為(wei)(wei)(wei)(wei)(wei)(wei)裸蟲,蓋盤(pan)古之后,三皇之前,皆(jie)裸形(xing)焉。(注(zhu):清馬骕《繹史》引《帝王五運歷年(nian)記》)
選(xuan)自《歷代神(shen)仙(xian)通(tong)鑒》卷一:盤古將身一伸(shen),天(tian)即漸(jian)高,地(di)便墜下(xia)。而(er)天(tian)地(di)更有相連者(zhe),左手執鑿,右手持斧(fu),或用斧(fu)劈,或以鑿開。自是神(shen)力,久而(er)天(tian)地(di)乃分。二氣升降,清者(zhe)上為天(tian),濁者(zhe)下(xia)為地(di),自是混沌開矣。
明·周游《開辟衍(yan)繹(yi)》:天地合閉……就象個(ge)大西瓜(gua),合得(de)團(tuan)(tuan)團(tuan)(tuan)圓(yuan)圓(yuan)的,包(bao)羅萬物在內(nei),計(ji)一(yi)萬零八百(bai)年,凡(fan)一(yi)切諸物,皆(jie)溶化其(qi)中(zhong)矣。止(zhi)有(you)金木水(shui)火土五者混于其(qi)內(nei),硬(ying)者如瓜(gua)子(zi),軟(ruan)者如瓜(gua)瓤,內(nei)有(you)青黃赤(chi)白黑(hei)五色(se),亦溶化其(qi)中(zhong)。合閉已久,若(ruo)不得(de)開,卻(que)得(de)一(yi)個(ge)盤古氏,左手執(zhi)鑿,右手執(zhi)斧,猶如剖瓜(gua)相似,辟為(wei)(wei)(wei)兩半。上半漸高為(wei)(wei)(wei)天,含(han)青黃赤(chi)白黑(hei),為(wei)(wei)(wei)五色(se)祥云;下半漸低為(wei)(wei)(wei)地.亦含(han)青黃赤(chi)白黑(hei),為(wei)(wei)(wei)五色(se)石(shi)泥。硬(ying)者帶去上天,人觀(guan)之為(wei)(wei)(wei)星,地下為(wei)(wei)(wei)石(shi),星石(shi)總是一(yi)物,若(ruo)不信,今有(you)星落地下,若(ruo)人掘而觀(guan)之,皆(jie)同地下之石(shi)。然(ran)天下亦有(you)泉水(shui),泉水(shui)無積處,流(liu)來(lai)人間,而注大海。
明·周游(you)《開(kai)辟衍繹》附(fu)錄《乩仙(xian)天地(di)判說》:天人誕降大圣。曰渾敦氏,即(ji)盤古氏,初(chu)天皇氏也。龍首(shou)人身,神靈,一日九變(bian),一萬八千歲為一甲子,荊湖南以十(shi)月十(shi)六日為生辰。有(you)初(chu)地(di)皇氏,初(chu)人皇氏。
《古今(jin)圖(tu)書集成·歲功典》卷八十三(san)引《補衍(yan)開(kai)辟》:代(世)所謂盤(pan)(pan)古氏者,神靈(ling),一(yi)日(ri)變,蓋元混之(zhi)(zhi)(zhi)(zhi)(zhi)初(chu),陶融(rong)造化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)主也。《六(liu)韜(tao)·大(da)明》云:“召公對文曰:‘天(tian)道凈清,地德生成,人事安(an)寧。戒之(zhi)(zhi)(zhi)(zhi)(zhi)勿忘,忘者不(bu)(bu)祥(xiang)盤(pan)(pan)古之(zhi)(zhi)(zhi)(zhi)(zhi)宗不(bu)(bu)可動也,動者必兇。’”今(jin)贛之(zhi)(zhi)(zhi)(zhi)(zhi)會昌有(you)盤(pan)(pan)古山,本盤(pan)(pan)固(gu)名。其湘(xiang)鄉(xiang)有(you)盤(pan)(pan)古保(bao),而雩都(dou)(dou)有(you)盤(pan)(pan)古祠,盤(pan)(pan)固(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)謂也。按《地理坤鑒》云:“龍首人身。”而今(jin)成都(dou)(dou)、淮安(an)、京兆皆有(you)廟祀。事具徐整《三(san)五歷紀(ji)》及《丹壺記》。至唐袁天(tian)綱推言之(zhi)(zhi)(zhi)(zhi)(zhi)《真源賦》,謂元始應世,萬八千(qian)年(nian)為(wei)一(yi)甲子(zi)。荊湖南(nan)北今(jin)以十月十六(liu)日(ri)為(wei)盤(pan)(pan)古氏生日(ri),以候月之(zhi)(zhi)(zhi)(zhi)(zhi)陰暗,云其顯化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)所宜,有(you)以也。《元豐九域志》:“廣陵有(you)盤(pan)(pan)古冢、廟”,殆亦神假者。《錄異記》成都(dou)(dou)之(zhi)(zhi)(zhi)(zhi)(zhi)廟有(you)盤(pan)(pan)古三(san)郎之(zhi)(zhi)(zhi)(zhi)(zhi)目,庸(yong)俗(su)之(zhi)(zhi)(zhi)(zhi)(zhi)妄。
《路史·前(qian)紀一》羅蘋注:昔(xi)二(er)氣未分,螟涬鴻蒙,未有(you)(you)成形(xing),天(tian)(tian)(tian)(tian)地(di)日(ri)月末具(ju),狀如雞子,混沌玄黃(huang),已有(you)(you)盤(pan)古真人(ren),天(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)精(jing)(jing),自號(hao)元(yuan)始(shi)(shi)天(tian)(tian)(tian)(tian)王,游乎其(qi)中。復(fu)經(jing)(jing)四(si)劫(jie),天(tian)(tian)(tian)(tian)形(xing)如巨蓋(gai),上無(wu)(wu)(wu)(wu)所系,下無(wu)(wu)(wu)(wu)所依,天(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)外(wai),遼矚(zhu)無(wu)(wu)(wu)(wu)端(duan),玄玄太空,無(wu)(wu)(wu)(wu)響(xiang)無(wu)(wu)(wu)(wu)聲,元(yuan)氣浩浩,如水之(zhi)(zhi)形(xing),下無(wu)(wu)(wu)(wu)山岳,上無(wu)(wu)(wu)(wu)列(lie)星(xing),積氣堅(jian)剛大柔服(fu)維天(tian)(tian)(tian)(tian)地(di)浮其(qi)中,展(zhan)轉無(wu)(wu)(wu)(wu)方(fang)。若(ruo)無(wu)(wu)(wu)(wu)此(ci)氣,天(tian)(tian)(tian)(tian)地(di)不生。天(tian)(tian)(tian)(tian)者,如龍旋回云中,復(fu)經(jing)(jing)四(si)劫(jie),二(er)儀始(shi)(shi)分,相(xiang)去三萬六(liu)千里(li),崖石出血成水,水生元(yuan)蟲,元(yuan)蟲生濱牽,生剛須,剛須生龍。元(yuan)始(shi)(shi)天(tian)(tian)(tian)(tian)王在天(tian)(tian)(tian)(tian)中心(xin)之(zhi)(zhi)上,名曰玉(yu)京山,山中宮殿并(bing)金玉(yu)飾(shi)之(zhi)(zhi),常仰(yang)吸天(tian)(tian)(tian)(tian)氣,俯(fu)飲地(di)泉(quan),復(fu)經(jing)(jing)二(er)劫(jie),忽生太元(yuan)玉(yu)女,在石澗積血之(zhi)(zhi)中,出而能(neng)(neng)言,人(ren)形(xing)具(ju)足,天(tian)(tian)(tian)(tian)姿絕妙,當游厚(hou)地(di)之(zhi)(zhi)問,仰(yang)吸天(tian)(tian)(tian)(tian)氣,號(hao)曰太元(yuan)圣母,元(yuan)始(shi)(shi)君下游見(jian)之(zhi)(zhi),乃與(yu)通氣結精(jing)(jing),招(zhao)還上宮。當此(ci)之(zhi)(zhi)時,二(er)氣絪(yin)缊,覆載(zai)氣息(xi),陰陽調和,無(wu)(wu)(wu)(wu)熱無(wu)(wu)(wu)(wu)寒,天(tian)(tian)(tian)(tian)得一以清,地(di)得一以寧(ning),并(bing)不復(fu)呼吸,宣氣合會相(xiang)成自然飽(bao)滿。大道之(zhi)(zhi)興(xing),莫(mo)過于此(ci),結積堅(jian)固,是以不朽。金玉(yu)珠者,天(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)精(jing)(jing)也(ye)。服(fu)之(zhi)(zhi)能(neng)(neng)與(yu)天(tian)(tian)(tian)(tian)地(di)相(xiang)畢。
明弘(hong)治(zhi)諫議大(da)夫左長史翰林檢討(tao)馬(ma)政撰(zhuan)文(wen):盤(pan)(pan)(pan)古(gu)(gu)(gu)氏,人(ren)祖也(ye)(ye)。生(sheng)于混(hun)沌(dun)之(zhi)(zhi)(zhi)(zhi)(zhi)初,鴻蒙未(wei)判之(zhi)(zhi)(zhi)(zhi)(zhi)先。穴居而(er)(er)(er)野處(chu),草衣而(er)(er)(er)木食,污尊而(er)(er)(er)抔飲。當此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)也(ye)(ye),無三(san)光五岳之(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),無三(san)皇(huang)五帝(di)之(zhi)(zhi)(zhi)(zhi)(zhi)作(zuo),無三(san)墳五典之(zhi)(zhi)(zhi)(zhi)(zhi)書,列于太(tai)易(yi)、太(tai)初、太(tai)始(shi)、太(tai)素(su)之(zhi)(zhi)(zhi)(zhi)(zhi)說(shuo)也(ye)(ye)。盤(pan)(pan)(pan)古(gu)(gu)(gu)氏,生(sheng)參三(san)才(cai)而(er)(er)(er)贊兩儀,子(zi)三(san)皇(huang)而(er)(er)(er)孫(sun)五帝(di),蓋(gai)自(zi)(zi)是(shi)而(er)(er)(er)人(ren)極始(shi)立,人(ren)道始(shi)明,人(ren)文(wen)始(shi)著。故曰(yue):一(yi)氣未(wei)分道在(zai)天地(di),兩儀既(ji)判,道在(zai)圣人(ren),盤(pan)(pan)(pan)古(gu)(gu)(gu)氏以(yi)之(zhi)(zhi)(zhi)(zhi)(zhi),自(zi)(zi)是(shi)而(er)(er)(er)有(you)(you)(you)(you)卦畫,而(er)(er)(er)有(you)(you)(you)(you)結繩,而(er)(er)(er)有(you)(you)(you)(you)網(wang)罟人(ren)制,何者(zhe)不自(zi)(zi)盤(pan)(pan)(pan)古(gu)(gu)(gu)氏肇(zhao)邪?自(zi)(zi)是(shi)而(er)(er)(er)有(you)(you)(you)(you)耒耜(si) ,而(er)(er)(er)有(you)(you)(you)(you)衣裳,而(er)(er)(er)有(you)(you)(you)(you)律(lv)呂之(zhi)(zhi)(zhi)(zhi)(zhi)音,何者(zhe)不自(zi)(zi)盤(pan)(pan)(pan)古(gu)(gu)(gu)氏來耶。史弁 三(san)皇(huang),書冠五帝(di),古(gu)(gu)(gu)今上(shang)(shang)下知有(you)(you)(you)(you)三(san)皇(huang)五帝(di),而(er)(er)(er)不知有(you)(you)(you)(you)盤(pan)(pan)(pan)古(gu)(gu)(gu)氏,豈荒遠(yuan)在(zai)所略耶!側(ce)聞 ,萬(wan)物本(ben)(ben)乎天,人(ren)本(ben)(ben)乎祖,不有(you)(you)(you)(you)我(wo)祖,何開(kai)我(wo)人(ren)。豈可(ke)使古(gu)(gu)(gu)今上(shang)(shang)下知有(you)(you)(you)(you)我(wo)人(ren)而(er)(er)(er)不知有(you)(you)(you)(you)我(wo)祖也(ye)(ye)!茫茫堪輿(yu),俯(fu)仰無垠(yin),知者(zhe)蓋(gai)寡,誰其(qi)貌(mao) 之(zhi)(zhi)(zhi)(zhi)(zhi)。青(qing)(qing)(qing)實(shi)故虛也(ye)(ye),在(zai)邑南十有(you)(you)(you)(you)五里(li)(li),邃 故跡可(ke)尋,第恐莊(zhuang)列之(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)涉(she)于虛,史傳之(zhi)(zhi)(zhi)(zhi)(zhi)紀淪于妄,夷(yi)考其(qi)實(shi),有(you)(you)(you)(you)廟在(zai)里(li)(li),有(you)(you)(you)(you)墓(mu)在(zai)溝(gou),突兀如昔;自(zi)(zi)有(you)(you)(you)(you)國有(you)(you)(you)(you)家而(er)(er)(er)即有(you)(you)(you)(you)也(ye)(ye)。皆(jie)青(qing)(qing)(qing)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)所見(jian)聞者(zhe),矧可(ke)繹思 。走童而(er)(er)(er)謁,尚記陳容古(gu)(gu)(gu)貌(mao),精爽(shuang)逼人(ren)。土僧傳說(shuo):楊仆等建(jian)造(zao),弘(hong)治(zhi)戊申劉侯(hou)(hou)視篆,得(de)陳景春氏作(zuo)俑,而(er)(er)(er)一(yi)新(xin)之(zhi)(zhi)(zhi)(zhi)(zhi),猶未(wei)備也(ye)(ye)。訖周(zhou)侯(hou)(hou)下車,得(de)孫(sun)克暉作(zuo)倡而(er)(er)(er)大(da)新(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)。易(yi)小以(yi)大(da),易(yi)甓 以(yi)石,易(yi)涂(tu)泥而(er)(er)(er)金鐵(tie)之(zhi)(zhi)(zhi)(zhi)(zhi),使萬(wan)古(gu)(gu)(gu)不易(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)基(ji),一(yi)旦而(er)(er)(er)改觀。祝之(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)雨,禱(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)晴(qing),報應如響,誰之(zhi)(zhi)(zhi)(zhi)(zhi)績歟?謂可(ke)無記,以(yi)垂永久,昭后來也(ye)(ye)。記歟,敢從(cong)而(er)(er)(er)銘之(zhi)(zhi)(zhi)(zhi)(zhi),銘曰(yue);盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)廟,青(qing)(qing)(qing)人(ren)瞻眺(tiao);盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)像(xiang),青(qing)(qing)(qing)人(ren)仰望;盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)溝(gou),青(qing)(qing)(qing)人(ren)夷(yi)游;盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)墓(mu),青(qing)(qing)(qing)人(ren)慨慕;盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)門,青(qing)(qing)(qing)人(ren)見(jian)聞;盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)里(li)(li),青(qing)(qing)(qing)人(ren)振起(qi);盤(pan)(pan)(pan)古(gu)(gu)(gu)有(you)(you)(you)(you)名(ming),青(qing)(qing)(qing)人(ren)勒銘。——弘(hong)治(zhi)十七年歲在(zai)甲子(zi)春正月(yue)丁丑立
《康熙詞典》:首出(chu)御世,曰盤古氏(shi)。任昉《述(shu)異記》:盤古氏(shi)夫(fu)婦,陰陽之始也,天(tian)地(di)萬物之祖(zu)業。今,南海(hai)中盤古國人,皆以盤古為(wei)姓。
《瀛涯勝覽(lan)》:王居(ju)之(zhi)側(ce),有(you)一大山(shan),侵(qin)云高聳(song)。山(shan)頂,有(you)人(ren)(ren)腳跡(ji)一個。入石,深二尺,長八尺余。云:人(ren)(ren)祖阿聃(dan)圣人(ren)(ren),即盤(pan)古之(zhi)足跡(ji)也。
很(hen)多(duo)很(hen)多(duo)年(nian)以前,天和地(di)還沒(mei)有分(fen)開,宇宙的(de)景象只是混(hun)沌的(de)一團。
開天大神盤古(gu),這(zhe)個(ge)其大無比的(de)巨人,就孕育在這(zhe)混沌之中(zhong)。
他(ta)在混沌中孕(yun)育著,成長著,呼呼地睡著覺,一(yi)直經過(guo)了一(yi)萬八千年。
有一天,他(ta)忽然醒過來。睜開眼(yan)睛(jing)一看,啊(a)呀,什么(me)也看不見,眼(yan)前只是(shi)模(mo)糊的一片,悶得怪心慌。
他覺得這種狀況非(fei)常(chang)可(ke)惱,心里(li)一(yi)生氣,不知道從哪里(li)抓(zhua)過來(lai)一(yi)把大板(ban)斧,朝著眼前的混(hun)沌(dun)用力這么一(yi)揮,只聽得一(yi)聲霹(pi)靂巨響(xiang),大混(hun)沌(dun)忽然破裂(lie)開來(lai)。其中(zhong)有些輕而(er)清(qing)的東西,冉(ran)冉(ran)上(shang)升,變成(cheng)天;另外有些重而(er)濁的東西,沉(chen)沉(chen)下降,變成(cheng)地(di)。——當初是混(hun)沌(dun)不分(fen)的天地(di),就這樣給盤(pan)古板(ban)斧一(yi)揮,劃分(fen)開了。
天和地(di)分開以后,盤古怕(pa)它(ta)們(men)還要合(he)攏,就頭頂(ding)天,腳踏地(di),站在天地(di)的當中,隨著它(ta)們(men)的變(bian)化而變(bian)化。
天每天升(sheng)高(gao)一(yi)丈,地每天加(jia)厚一(yi)丈,盤古的(de)(de)身子也每天增(zeng)長(chang)(chang)一(yi)丈。這(zhe)樣又過(guo)了一(yi)萬八(ba)千年,天升(sheng)得極高(gao)了,地變得極厚了,盤古的(de)(de)身子也長(chang)(chang)得極長(chang)(chang)了。
盤古的身(shen)子(zi)究竟有多長呢?有人(ren)說(shuo)是有九萬(wan)里長。這巍峨的巨(ju)人(ren),一根長柱(zhu)子(zi)似的,直(zhi)挺挺地(di)撐在天和地(di)的當中,不(bu)讓它們有重歸于混(hun)沌的機會。
他(ta)孤獨(du)地(di)站在那里,做(zuo)這種非常(chang)吃(chi)力的工(gong)作,又一個一萬八(ba)千年。到后來,天(tian)和地(di)的構造(zao)似乎已經逐(zhu)漸(jian)成形(xing)了(le),他(ta)不必再擔(dan)心它(ta)們會合攏了(le),他(ta)實在也(ye)需(xu)要休(xiu)息(xi)休(xiu)息(xi),終于倒下了(le)。
就在(zai)這(zhe)時候,他(ta)周(zhou)身(shen)(shen)突然發(fa)生了很大的(de)(de)(de)變(bian)(bian)(bian)化:他(ta)口(kou)里呼出(chu)的(de)(de)(de)氣變(bian)(bian)(bian)成(cheng)(cheng)風和(he)云,他(ta)的(de)(de)(de)左眼變(bian)(bian)(bian)成(cheng)(cheng)太(tai)陽,右眼變(bian)(bian)(bian)成(cheng)(cheng)月(yue)亮,他(ta)的(de)(de)(de)手足(zu)和(he)身(shen)(shen)軀變(bian)(bian)(bian)成(cheng)(cheng)大地(di)的(de)(de)(de)四極(ji)和(he)五方的(de)(de)(de)名山,他(ta)的(de)(de)(de)血(xue)液變(bian)(bian)(bian)成(cheng)(cheng)江河(he),他(ta)的(de)(de)(de)筋脈變(bian)(bian)(bian)成(cheng)(cheng)道路,他(ta)的(de)(de)(de)肌肉變(bian)(bian)(bian)成(cheng)(cheng)田土,他(ta)的(de)(de)(de)頭(tou)(tou)發(fa)變(bian)(bian)(bian)成(cheng)(cheng)天上(shang)的(de)(de)(de)星星,他(ta)渾身(shen)(shen)的(de)(de)(de)汗毛(mao)變(bian)(bian)(bian)成(cheng)(cheng)花(hua)草樹木,他(ta)的(de)(de)(de)牙齒、骨(gu)頭(tou)(tou)、骨(gu)髓等,也都變(bian)(bian)(bian)成(cheng)(cheng)閃光的(de)(de)(de)金屬、堅(jian)硬的(de)(de)(de)石頭(tou)(tou)、溫潤的(de)(de)(de)寶(bao)玉,就是那最沒有(you)用處的(de)(de)(de)身(shen)(shen)上(shang)出(chu)的(de)(de)(de)汗,也變(bian)(bian)(bian)成(cheng)(cheng)清露和(he)甘霖。
總之一(yi)句話:天地就(jiu)是盤古所(suo)造,盤古用(yong)他整(zheng)個的(de)(de)身體使這(zhe)新誕生的(de)(de)宇宙豐富而美麗。
盤古(gu)兄妹的(de)結(jie)合是(shi)(shi)為“陰陽(yang)之始” ,反映了遠古(gu)血緣婚(hun)的(de)歷(li)史(shi),這是(shi)(shi)盤古(gu)神話(hua)與伏羲-女媧(wa)神話(hua)相結(jie)合的(de)一種發展。 如今(jin)在桐(tong)柏山地(di)區(qu)仍然非常流(liu)(liu)行(《桐(tong)柏文史(shi)資料》第六輯2004.12)。馬卉欣、韓芳主編的(de)《萬代盤古(gu)論(lun)》所附的(de)《盤古(gu)神話(hua)選》中幾乎都是(shi)(shi)講(jiang)的(de)“盤古(gu)兄妹”或(huo)“盤古(gu)爺”、“盤古(gu)奶”的(de)故事,說(shuo)明這個母(mu)題流(liu)(liu)傳(chuan)既廣泛且久遠。
泌陽縣(xian)盤(pan)古山(shan):相傳,盤(pan)古兄(xiong)妹(mei)以(yi)打柴維持生活(huo),那時(shi)(shi)天(tian)(tian)地混(hun)沌(dun)未開。后(hou)來(lai)天(tian)(tian)塌地陷,盤(pan)古兄(xiong)妹(mei)藏在石獅子肚里躲過劫(jie)難。當時(shi)(shi),世上只剩下盤(pan)古兄(xiong)妹(mei)二人,天(tian)(tian)地鴻蒙一片(pian),盤(pan)古兄(xiong)手(shou)拿大斧劈開混(hun)沌(dun),清者為天(tian)(tian),濁者為地。接著,天(tian)(tian)上的太陽、月(yue)亮、星(xing)星(xing)都露(lu)出來(lai)了,地上山(shan)川河流(liu)交織(zhi),花草樹木繁茂,鳥兒鳴唱、六畜(chu)興旺……
具體版本:青年盤(pan)古(gu)(gu)時(shi)(shi)(shi)的(de)(de)社會風氣(qi)很壞,老(lao)(lao)(lao)天(tian)爺派太白(bai)金星(xing)下(xia)(xia)來找好人,同時(shi)(shi)(shi)想(xiang)毀滅世界。話說(shuo)盤(pan)古(gu)(gu)上(shang)(shang)學的(de)(de)路上(shang)(shang)有(you)塊(kuai)形狀像獅(shi)(shi)子(zi)(zi)(zi)(zi)的(de)(de)石頭(tou),石頭(tou)旁出(chu)現了一(yi)(yi)位白(bai)胡子(zi)(zi)(zi)(zi)老(lao)(lao)(lao)漢。老(lao)(lao)(lao)漢讓盤(pan)古(gu)(gu)喂石獅(shi)(shi)子(zi)(zi)(zi)(zi)吃饃(mo),并(bing)要求他每天(tian)都喂,同時(shi)(shi)(shi)告訴他:如果哪天(tian)看到(dao)石獅(shi)(shi)子(zi)(zi)(zi)(zi)眼(yan)紅時(shi)(shi)(shi),就和妹(mei)(mei)(mei)妹(mei)(mei)(mei)一(yi)(yi)起躲(duo)到(dao)獅(shi)(shi)子(zi)(zi)(zi)(zi)的(de)(de)肚子(zi)(zi)(zi)(zi)里去(qu)。后來,盤(pan)古(gu)(gu)拉著(zhu)正在(zai)院里劈柴(chai)的(de)(de)妹(mei)(mei)(mei)妹(mei)(mei)(mei)隨石獅(shi)(shi)子(zi)(zi)(zi)(zi)飛上(shang)(shang)了天(tian)空(kong)。地面大(da)雨下(xia)(xia)了七(qi)七(qi)四(si)十(shi)九天(tian),天(tian)地一(yi)(yi)片漆黑。石獅(shi)(shi)子(zi)(zi)(zi)(zi)落下(xia)(xia)后,盤(pan)古(gu)(gu)拿著(zhu)妹(mei)(mei)(mei)妹(mei)(mei)(mei)劈柴(chai)的(de)(de)斧子(zi)(zi)(zi)(zi)劈開了天(tian)地,兄(xiong)妹(mei)(mei)(mei)倆從(cong)此(ci)生兒(er)育女(nv)、安居樂(le)業(ye)。現 在(zai),盤(pan)古(gu)(gu)山(shan)下(xia)(xia)還有(you)石獅(shi)(shi)子(zi)(zi)(zi)(zi)以及泛(fan)洪水時(shi)(shi)(shi)從(cong)天(tian)上(shang)(shang)拋(pao)下(xia)(xia)、準(zhun)備搭(da)救家(jia)禽家(jia)畜的(de)(de)石船等。
民間神話里,盤(pan)(pan)古(gu)(gu)是(shi)一(yi)對兄妹兼配(pei)偶,一(yi)般是(shi)盤(pan)(pan)古(gu)(gu)兄拿盤(pan)(pan)古(gu)(gu)妹的斧頭開天(tian),也有傳說(shuo)盤(pan)(pan)古(gu)(gu)妹開辟(pi)天(tian)地。兄妹倆是(shi)陰陽之(zhi)始、萬(wan)物之(zhi)祖(zu)。
民俗傳(chuan)說:相傳(chuan)盤古(gu)(gu)開天(tian)(tian)之(zhi)前(qian),一(yi)片(pian)混(hun)荒,萬(wan)(wan)天(tian)(tian)混(hun)沌(dun),萬(wan)(wan)物(wu)猶(you)蒙沌(dun)!盤古(gu)(gu)想開天(tian)(tian)之(zhi)后(hou),怎(zen)(zen)么(me)辦呢?把(ba)自(zi)(zi)己(ji)的(de)(de)身體(ti)(ti)變成天(tian)(tian)地萬(wan)(wan)物(wu)。那自(zi)(zi)己(ji)沒(mei)有(you)傳(chuan)人(ren)怎(zen)(zen)么(me)辦?想把(ba)自(zi)(zi)己(ji)的(de)(de)本領和性格(ge)傳(chuan)給自(zi)(zi)己(ji)的(de)(de)后(hou)人(ren)。他在把(ba)自(zi)(zi)己(ji)的(de)(de)身體(ti)(ti)全部變化成天(tian)(tian)地萬(wan)(wan)物(wu)后(hou),剩下眼(yan)睛(jing)與(yu)頭(tou)發。等眼(yan)睛(jing)化做日月星辰之(zhi)后(hou),他把(ba)自(zi)(zi)己(ji)的(de)(de)眼(yan)淚藏起來,還有(you)自(zi)(zi)己(ji)的(de)(de)兩根頭(tou)發也藏起來,等過了不知道數年,有(you)億億億……年,當有(you)熊國(guo)的(de)(de)國(guo)君(jun)少典(dian)從一(yi)個小(xiao)山(shan)丘經過時候,不小(xiao)心碰(peng)到了盤古(gu)(gu)的(de)(de)眼(yan)淚。天(tian)(tian)空長(chang)虹貫日,氣象萬(wan)(wan)千,祥(xiang)(xiang)瑞祥(xiang)(xiang)和,第(di)一(yi)個存在的(de)(de)民族(zu)(zu)就是(shi)伏羲一(yi)族(zu)(zu),所以伏羲稱為人(ren)祖,意思是(shi)人(ren)類始祖,人(ren)類始祖經過了若(ruo)干年后(hou),其中一(yi)個民族(zu)(zu)少典(dian)就有(you)了孩子。這(zhe)個孩子就是(shi)軒轅(yuan)黃(huang)帝,他與(yu)炎帝結盟。成為中國(guo)最(zui)有(you)名的(de)(de)國(guo)君(jun)--黃(huang)帝。
盤古(gu)用(yong)斧頭的設定最(zui)初出自明清《開辟演義》:
昆多(duo)崩(beng)姿那受佛(fo)命(ming)畢,只得頂(ding)禮辭別世(shi)尊并諸大菩薩,駕(jia)一(yi)(yi)朵祥(xiang)云,離了(le)西方佛(fo)境,直來(lai)至南(nan)贍部洲(zhou)大洪荒處(chu),大吼(hou)一(yi)(yi)聲,投下地(di)(di)中,化(hua)成一(yi)(yi)物,團(tuan)圓如一(yi)(yi)蟠桃樣,內有(you)核如孩形,于天(tian)地(di)(di)中滾(gun)來(lai)滾(gun)去;約有(you)七七四十(shi)九轉,漸(jian)漸(jian)長(chang)成一(yi)(yi)人,身長(chang)三(san)丈六(liu)尺,頭(tou)角(jiao)猙獰,神(shen)眉(mei)怒目,獠(liao)牙巨口,遍體皆(jie)毛(mao);將身一(yi)(yi)伸,天(tian)即(ji)漸(jian)高,地(di)(di)便墜下,而天(tian)地(di)(di)更有(you)相(xiang)連者(zhe),左手(shou)執鑿,右手(shou)持斧(fu),或(huo)用斧(fu)劈,或(huo)以鑿開(kai),自是神(shen)力。久而天(tian)地(di)(di)乃分,二(er)氣(qi)升降,清者(zhe)上(shang)為天(tian),濁者(zhe)下為地(di)(di)。自此而混茫開(kai)矣(yi)(yi),即(ji)有(you)太極生兩(liang)(liang)儀(yi),兩(liang)(liang)儀(yi)生四象,四象變化(hua),而庶類繁矣(yi)(yi),相(xiang)傳首出(chu)御世(shi)。從此,昆多(duo)崩(beng)娑(suo)那立一(yi)(yi)石碑,長(chang)三(san)丈,闊九尺,自鐫二(er)十(shi)字于其上(shang)曰:
吾乃盤古(gu)氏,開天辟地基。
亥子重交媾,依舊(jiu)似今時。
首(shou)先,盤(pan)古(gu)(gu)神話表(biao)現了一(yi)(yi)種人(ren)(ren)(ren)本(ben)主(zhu)義思(si)想(xiang)(xiang)。一(yi)(yi)切以人(ren)(ren)(ren)為本(ben),宇宙由人(ren)(ren)(ren)開(kai)辟,由盤(pan)古(gu)(gu)頂(ding)天(tian)立地(di)(di),天(tian)日(ri)高一(yi)(yi)丈(zhang),地(di)(di)日(ri)厚(hou)一(yi)(yi)丈(zhang),而盤(pan)古(gu)(gu)日(ri)長一(yi)(yi)丈(zhang),如此一(yi)(yi)萬八(ba)千年(nian),盤(pan)古(gu)(gu)巨(ju)人(ren)(ren)(ren)長得多么(me)高大,說他“神于(yu)(yu)天(tian),圣于(yu)(yu)地(di)(di)”,表(biao)現了人(ren)(ren)(ren)類是自然的(de)(de)主(zhu)人(ren)(ren)(ren)這(zhe)(zhe)一(yi)(yi)人(ren)(ren)(ren)本(ben)主(zhu)義的(de)(de)寶貴思(si)想(xiang)(xiang)。這(zhe)(zhe)是很有意義的(de)(de)。這(zhe)(zhe)是一(yi)(yi)種生(sheng)命(ming)意識,人(ren)(ren)(ren)的(de)(de)生(sheng)命(ming)不息,勞動(dong)不息,就可(ke)以創造一(yi)(yi)切,這(zhe)(zhe)正是盤(pan)古(gu)(gu)神話所顯示(shi)出的(de)(de)思(si)想(xiang)(xiang)光輝。
其次,人的(de)(de)本質在(zai)勞(lao)(lao)(lao)(lao)動,正是(shi)勞(lao)(lao)(lao)(lao)動使人類(lei)(lei)高于一切動物,區別于一切動物,盤古神話實(shi)質上正是(shi)對人類(lei)(lei)勞(lao)(lao)(lao)(lao)動贊美的(de)(de)一曲最(zui)壯麗的(de)(de)凱歌(ge)。勞(lao)(lao)(lao)(lao)動創造(zao)世界,勞(lao)(lao)(lao)(lao)動創造(zao)萬物,正是(shi)盤古神話最(zui)深刻的(de)(de)思想(xiang)內(nei)涵。
首先,盤(pan)古精神可以概(gai)括為開天辟地的(de)開創(chuang)精神,創(chuang)新精神,這對于(yu)改(gai)革開放(fang)創(chuang)造(zao)和諧(xie)幸(xing)福的(de)新世界是非(fei)常必要的(de)。
其次,盤古(gu)精(jing)(jing)神(shen)(shen)包含唯(wei)物(wu)辯證(zheng)法(fa)的實事求是(shi)精(jing)(jing)神(shen)(shen)。同時,盤古(gu)精(jing)(jing)神(shen)(shen)就(jiu)是(shi)勞動創造(zao)世(shi)界(jie)、勞動創造(zao)一切的信(xin)念(nian),就(jiu)是(shi)不怕困(kun)難(nan),刻苦堅持,長(chang)期奮(fen)斗,自我犧牲,為民造(zao)福的精(jing)(jing)神(shen)(shen)。
一(yi)是(shi)圖(tu)騰(teng)(teng)(teng)(teng)標(biao)(biao)準。古(gu)籍中盤(pan)(pan)古(gu)神話(hua)說“盤(pan)(pan)古(gu)氏(shi)龍(long)(long)首(shou)……”顯然(ran),古(gu)代先(xian)民崇拜的(de)是(shi)龍(long)(long),認為祖先(xian)盤(pan)(pan)古(gu)就(jiu)是(shi)龍(long)(long)的(de)后代,所以,盤(pan)(pan)古(gu)子孫就(jiu)以龍(long)(long)為圖(tu)騰(teng)(teng)(teng)(teng)標(biao)(biao)示(shi),千古(gu)傳(chuan)承。有關盤(pan)(pan)古(gu)和龍(long)(long)的(de)傳(chuan)說也很多。桐柏山(shan)盤(pan)(pan)古(gu)塑像的(de)頭部有兩只龍(long)(long)角(jiao),與“盤(pan)(pan)古(gu)氏(shi)龍(long)(long)首(shou)”之(zhi)說如出一(yi)轍,而其它的(de)盤(pan)(pan)古(gu)神話(hua)流(liu)傳(chuan)區別是(shi)鳳圖(tu)騰(teng)(teng)(teng)(teng),鳥、雞圖(tu)騰(teng)(teng)(teng)(teng),與龍(long)(long)圖(tu)騰(teng)(teng)(teng)(teng)格格不(bu)入。具(ju)有龍(long)(long)圖(tu)騰(teng)(teng)(teng)(teng)特征的(de)桐柏盤(pan)(pan)古(gu)神話(hua)則(ze)比(bi)較正(zheng)宗。
二是地(di)(di)(di)理(li)標準(zhun)。古(gu)(gu)(gu)(gu)籍中關(guan)于盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)神話(hua)的(de)(de)記(ji)載最早莫過(guo)于三國(guo)吳人徐整(zheng)的(de)(de)《三五(wu)歷(li)紀》、《五(wu)運歷(li)年記(ji)》,其(qi)中涉及地(di)(di)(di)名的(de)(de)只有(you)一處(chu),為“盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)死后……血為淮(huai)(huai)瀆……”明顯將盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)與淮(huai)(huai)河(he)(he)發源(yuan)(yuan)地(di)(di)(di)相(xiang)聯系。明代(dai)學者(zhe)(zhe)李夢陽(yang)撰文《大復山(shan)賦(fu)》時,將桐柏山(shan)水簾(lian)(lian)洞以西的(de)(de)一道酷(ku)似人形的(de)(de)山(shan)脈稱為盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu),“昔盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)氏作茲焉(yan),用宅……”清代(dai)學者(zhe)(zhe)貢(gong)愈淳作《桐柏山(shan)賦(fu)》曰:“盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)開(kai)天而首出(chu)……”明確指出(chu)桐柏山(shan)是陰陽(yang)未分、大水茫(mang)(mang)茫(mang)(mang)的(de)(de)混沌之時盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)首出(chu)開(kai)天的(de)(de)地(di)(di)(di)方。唐朝、宋朝編修的(de)(de)《元(yuan)豐九域志》曰:“桐柏山(shan),淮(huai)(huai)水所(suo)出(chu)。淮(huai)(huai)瀆廟(miao)(miao),盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)廟(miao)(miao)。”縱觀(guan)千古(gu)(gu)(gu)(gu)典籍,遍查全國(guo)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)神話(hua)流傳區的(de)(de)方志,唯有(you)桐柏山(shan)、淮(huai)(huai)河(he)(he)源(yuan)(yuan)、水簾(lian)(lian)洞的(de)(de)地(di)(di)(di)理(li)名詞與盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)神話(hua)密(mi)切關(guan)聯。同(tong)時,桐柏山(shan)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)躺(tang)臥處(chu)還存有(you)一座盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)廟(miao)(miao),許多地(di)(di)(di)方還保留著盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)山(shan)、盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)洞、盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)斧(fu)、盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)井等與盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)神話(hua)密(mi)切相(xiang)關(guan)的(de)(de)實景(jing)地(di)(di)(di)名。
三是(shi)民(min)(min)(min)(min)俗標準。桐(tong)柏(bo)(bo)民(min)(min)(min)(min)間流傳著許多習俗,可以說(shuo)是(shi)原(yuan)始盤古(gu)神話(hua)的(de)遺存。如神話(hua)傳說(shuo)中,說(shuo)人(ren)(ren)類之(zhi)(zhi)初(chu)是(shi)兩條魚(yu)變成了(le)(le)兩只猿,這兩只猿就(jiu)(jiu)是(shi)“陰陽之(zhi)(zhi)始”的(de)盤古(gu)夫(fu)婦。盤古(gu)崇敬(jing)祖先,就(jiu)(jiu)有了(le)(le)盤古(gu)抱二魚(yu)以示崇敬(jing)之(zhi)(zhi)說(shuo)。后來,盤古(gu)抱魚(yu)之(zhi)(zhi)說(shuo)就(jiu)(jiu)形象地演化成了(le)(le)太(tai)極圖(tu)。人(ren)(ren)們效仿祖先,就(jiu)(jiu)形成了(le)(le)民(min)(min)(min)(min)間掛(gua)太(tai)極圖(tu)之(zhi)(zhi)俗。桐(tong)柏(bo)(bo)民(min)(min)(min)(min)間在現(xian)代生(sheng)活中還習慣在門頭(tou)上、窗戶(hu)上、院落影壁墻上掛(gua)太(tai)極圖(tu),以示吉利,并有希(xi)冀祖先庇佑(you)以辟邪(xie)之(zhi)(zhi)意。桐(tong)柏(bo)(bo)民(min)(min)(min)(min)俗中嫁女送竹(zhu)竿、玩(wan)獅(shi)子(zi)吞(tun)小孩、玩(wan)青龍火龍救眾生(sheng)等(deng)都包含著耐(nai)人(ren)(ren)尋味的(de)盤古(gu)神話(hua)故事元素。
四是(shi)(shi)(shi)敬(jing)祖(zu)標準。在(zai)神(shen)話流傳區,人們(men)對神(shen)話人物崇敬(jing)程(cheng)度(du)的(de)高低是(shi)(shi)(shi)判斷(duan)神(shen)話產生(sheng)根源地(di)是(shi)(shi)(shi)與否(fou)的(de)標準之(zhi)一(yi)。在(zai)桐(tong)柏,人們(men)對祖(zu)先盤(pan)古(gu)的(de)崇敬(jing)程(cheng)度(du)達到(dao)了(le)頂點。如桐(tong)柏民(min)間傳說中(zhong)正月初(chu)一(yi)是(shi)(shi)(shi)盤(pan)古(gu)的(de)生(sheng)日,這一(yi)天祖(zu)先盤(pan)古(gu)要回(hui)來過年,需(xu)要清靜,所以(yi)在(zai)桐(tong)柏初(chu)一(yi)到(dao)初(chu)十是(shi)(shi)(shi)不能進行(xing)鬧新春的(de)游(you)藝活(huo)動的(de),直到(dao)正月初(chu)十以(yi)后才能開始,否(fou)則是(shi)(shi)(shi)犯了(le)大(da)忌的(de)。另(ling)外,走(zou)遍全(quan)國盤(pan)古(gu)神(shen)話流傳區,民(min)間稱盤(pan)古(gu)為(wei)王、為(wei)帝的(de)多,唯有桐(tong)柏山(shan)居民(min)稱盤(pan)古(gu)爺和(he)盤(pan)古(gu)奶,這也反映了(le)桐(tong)柏山(shan)居民(min)敬(jing)祖(zu)之(zhi)意的(de)親切和(he)深(shen)刻(ke)。
五是活化(hua)石(shi)標準。到今天(tian)還掛在(zai)人(ren)們口(kou)頭上的神(shen)(shen)(shen)話,被專家稱為(wei)“活化(hua)石(shi)”。它的數量多少反(fan)映出當地人(ren)們對盤(pan)古(gu)(gu)神(shen)(shen)(shen)話的知曉度,這也是判斷盤(pan)古(gu)(gu)神(shen)(shen)(shen)話傳(chuan)說根源地的依(yi)據之一。經過開(kai)展民(min)間文學普查工作,桐柏縣(xian)搜集出上百種盤(pan)古(gu)(gu)神(shen)(shen)(shen)話。在(zai)桐柏的大街(jie)小(xiao)巷、村村莊莊,不管是老年人(ren)還是年輕人(ren),不論(lun)是干部(bu)、工人(ren)還是農(nong)(nong)民(min),都能講上一段,說上幾句盤(pan)古(gu)(gu)神(shen)(shen)(shen)話,都是盤(pan)古(gu)(gu)開(kai)天(tian)辟地、捏泥造人(ren)、滾磨(mo)成(cheng)親、造衣(yi)服、馴牛、降龍、治(zhi)水(shui)、造酒(jiu)、造農(nong)(nong)具(ju)等,以(yi)桐柏山(shan)為(wei)中(zhong)心方圓幾百里的區域成(cheng)為(wei)盤(pan)古(gu)(gu)神(shen)(shen)(shen)話“活化(hua)石(shi)”的豐富蘊藏地。這種特有的文化(hua)現象(xiang),就是盤(pan)古(gu)(gu)文化(hua)根源地的特征。
《康熙(xi)詞(ci)典(dian)》記(ji)載:首出御世,曰(yue)盤古(gu)氏。任昉《述(shu)異記(ji)》:盤古(gu)氏夫婦,陰(yin)陽之(zhi)始也,天地萬(wan)物之(zhi)祖業(ye)。今,南海中盤古(gu)國人,皆以盤古(gu)為(wei)姓。
史(shi)學(xue)家呂(lv)思勉認(ren)為:“明言盤(pan)古氏(shi)有(you)夫妻(qi)二人(ren),且南(nan)海有(you)其墓(mu),南(nan)海中(zhong)有(you)其國,其人(ren)猶以盤(pan)古為姓(xing),則人(ren)而(er)非神矣(yi)”,此當源(yuan)于“南(nan)方民族”的(de)傳說(shuo)(shuo),而(er)“與一身化為萬有(you)之說(shuo)(shuo),尤厘然有(you)別”。
2005年(nian)河南省桐(tong)柏(bo)(bo)縣被中(zhong)國民間(jian)文(wen)藝家(jia)協(xie)會正式(shi)命名為(wei)“中(zhong)國盤(pan)(pan)古(gu)(gu)(gu)之鄉”。當地的(de)“盤(pan)(pan)古(gu)(gu)(gu)廟會”被確定(ding)為(wei)國家(jia)第二批非物質(zhi)(zhi)文(wen)化遺(yi)產之一。2008年(nian),桐(tong)柏(bo)(bo)還啟動了“盤(pan)(pan)古(gu)(gu)(gu)創世神話傳說群”國家(jia)級非物質(zhi)(zhi)文(wen)化遺(yi)產的(de)申(shen)報工作。2005年(nian)3月,桐(tong)柏(bo)(bo)被中(zhong)國民間(jian)文(wen)藝家(jia)協(xie)會命名為(wei)“中(zhong)國盤(pan)(pan)古(gu)(gu)(gu)文(wen)化之鄉”。2006年(nian)10月30日,桐(tong)柏(bo)(bo)舉辦了“全(quan)球華(hua)人首次祭祀盤(pan)(pan)古(gu)(gu)(gu)大典”,并(bing)將每(mei)年(nian)農歷九月初九定(ding)為(wei)祭祀盤(pan)(pan)古(gu)(gu)(gu)日。
2007年(nian),花(hua)(hua)都(dou)(dou)區傳(chuan)統民間文(wen)(wen)化(hua)(hua)活(huo)動“盤古王誕”入選廣州(zhou)市首批(pi)非(fei)物質文(wen)(wen)化(hua)(hua)遺產(chan)代表(biao)作, 2009年(nian)1月,花(hua)(hua)都(dou)(dou)獅(shi)嶺鎮被廣東省文(wen)(wen)聯(lian)和(he)省民協授予了“廣東省盤古文(wen)(wen)化(hua)(hua)之(zhi)鄉”稱號。 2012年(nian)起,花(hua)(hua)都(dou)(dou)盤古王誕祈福(fu)活(huo)動從民間組織(zhi)舉辦(ban)提升到市區層(ceng)面來舉辦(ban),不(bu)僅活(huo)動的規(gui)格和(he)規(gui)模更上一層(ceng)樓(lou),對盤古文(wen)(wen)化(hua)(hua)的傳(chuan)承和(he)發揚(yang)也進一步得到提升。上年(nian),盤古王誕被列入了第六批(pi)廣東省非(fei)物質文(wen)(wen)化(hua)(hua)遺產(chan)代表(biao)性(xing)項目名錄,并(bing)首次升格為中國(guo)(獅(shi)嶺)盤古王民俗文(wen)(wen)化(hua)(hua)節。
泌(mi)陽(yang)盤(pan)(pan)(pan)古(gu)山(shan),位于河南省(sheng)泌(mi)陽(yang)縣南三(san)十里。2005年12月(yue)4日正(zheng)式命名(ming)泌(mi)陽(yang)縣為(wei)“中(zhong)(zhong)國盤(pan)(pan)(pan)古(gu)圣(sheng)地”。盤(pan)(pan)(pan)古(gu)神話成為(wei)第二批國家級非物(wu)質(zhi)文化遺產及河南省(sheng)民(min)間文化遺產搶救工程(cheng)項目。 更因有(you)盤(pan)(pan)(pan)古(gu)廟(miao)(miao)及盤(pan)(pan)(pan)古(gu)山(shan)廟(miao)(miao)會而聞(wen)名(ming)四方(fang)。盤(pan)(pan)(pan)古(gu)開天(tian)辟地是(shi)(shi)中(zhong)(zhong)華(hua)民(min)族最古(gu)老的傳(chuan)說(shuo)之(zhi)一,盤(pan)(pan)(pan)古(gu)文化是(shi)(shi)中(zhong)(zhong)華(hua)民(min)族的“根文化”。泌(mi)陽(yang)縣城南15公(gong)里處的盤(pan)(pan)(pan)古(gu)山(shan),是(shi)(shi)傳(chuan)說(shuo)中(zhong)(zhong)盤(pan)(pan)(pan)古(gu)開天(tian)辟地、造化萬物(wu)的地方(fang)。每年農歷三(san)月(yue)初三(san)的盤(pan)(pan)(pan)古(gu)山(shan)廟(miao)(miao)會,都有(you)數萬人從四面八方(fang)趕來(lai)祭拜盤(pan)(pan)(pan)古(gu)。
沅陵盤(pan)古洞,位(wei)于湖(hu)南(nan)省懷(huai)化市沅陵縣境內有(you)一盤(pan)古洞,洞內有(you)一巨大的石鎖,和很多人工刁鑿的生活用具。據說在(zai)一張石床上有(you)一鐘乳石柱(zhu),高有(you)數米。專家推測,想這(zhe)樣的大型鐘乳石柱(zhu),其(qi)形成時(shi)間約萬于年。
廣州盤古山,山中有座盤古王廟(miao)。據清末(mo)編(bian)《花(hua)縣(xian)志》載(zai),盤古王廟(miao)神壇(tan)重建于清嘉(jia)慶十四年(公(gong)元(yuan)1809年),后燒(shao)毀,到(dao)光緒(xu)二十七(qi)年(公(gong)元(yuan)1901年)再花(hua)巨資重建,成為古典(dian)藝術廟(miao)宇,保存至(zhi)今(jin)。
宜川盤(pan)古(gu)(gu)山(shan),位(wei)于宜川縣的(de)(de)(de)集(ji)(ji)義(yi)鎮和壽(shou)峰鄉(xiang)之間,有座大山(shan)叫“盤(pan)古(gu)(gu)山(shan)”。 當地有個公山(shan)母山(shan)的(de)(de)(de)傳(chuan)說,說集(ji)(ji)義(yi)南邊(bian)的(de)(de)(de)山(shan)是公山(shan),即盤(pan)古(gu)(gu),北邊(bian)的(de)(de)(de)山(shan)是母山(shan),即盤(pan)古(gu)(gu)妹妹,在很久(jiu)很久(jiu)以前,世上還沒有人(ren)的(de)(de)(de)時候,他倆晚上婚(hun)配,白天(tian)就(jiu)(jiu)分開,這樣就(jiu)(jiu)繁衍(yan)下人(ren)類。后人(ren)為了紀念(nian)祖先(xian),在兩山(shan)之間的(de)(de)(de)川道里建起盤(pan)古(gu)(gu)廟。據(ju)壽(shou)峰院(yuan)明代(dai)碑文記(ji)載:“西(xi)(xi)聳盤(pan)古(gu)(gu)真梵”。說“盤(pan)古(gu)(gu)寺”在壽(shou)峰院(yuan)的(de)(de)(de)西(xi)(xi)邊(bian),可見(jian)盤(pan)古(gu)(gu)廟的(de)(de)(de)存在更早。
湘西盤古峰,位于湘西德(de)夯村西側(ce),據考察,峰頂有球核 虎(hu)皮(pi)楠、烏岡櫟、蚊母樹、海桐、紅炳(bing)木(mu)犀、川桂、黃祀、杜(du)鵑、山(shan)礬、石斑 木(mu)、小紅栲青岡樹、欏(luo)木(mu)石楠、黃連(lian)木(mu)等等,森(sen)林遮林遮天(tian)蔽日,蔭深涼爽,空氣特(te)別新鮮(xian)。
在(zai)民間流(liu)傳著這樣的《盤古開天辟(pi)地歌》:
盤古開天地,
造山坡河流,
劃州來住人,
造海來蓄水。
盤古開天地,
分山地平原,
開辟三岔路,
四處有路通。
盤古開天地,
造日月星辰,
因為有盤古,
人才得光明。
——摘自黃現(xian)璠著《壯族通史》
1、《三五(wu)歷紀》記載:大禹同伯益(yi)民治水(shui),在開(kai)挖徙(xi)駭(hai)河(he)時建立殿堂,紀念(nian)盤古。
2、《元史·本(ben)紀·世(shi)族七》記:世(shi)祖十五年夏(xia)四月乙卯,修會川縣(xian)“盤古王祠”祀之。
3、明(ming)永樂四年(nian)重修,成(cheng)化元年(nian)知縣(xian)劉素再修,(二十年(nian)后倒(dao)塌(ta))。弘(hong)治十四年(nian)知縣(xian)周忠,易小以大,易甓(pi)以石,易涂泥而金(jin)鐵之,歷時四年(nian)而工成(cheng)。
4、清(qing)康(kang)熙二十七(qi)年因河水(shui)汴刷廟(miao)毀,故南遷河西,并有傳“盤古墓(mu)在水(shui)中,又石棺,鐵鎖系之”之記(ji)。但是新建(jian)的盤古廟(miao)規(gui)模縮小了很多。
5、中華民國五年(nian)(nian)(nian)盤古(gu)(gu)毀(hui)于天(tian)火。主持僧(seng)本(ben)信(xin)信(xin)苦形(用兩根鐵絲穿在(zai)腳后跟的筋(jin)骨(gu)之間,用一(yi)條鐵鏈再連在(zai)一(yi)起,以示自己有罪帶鐐),徙步去(qu)天(tian)津齋化。得津沽巨商寧(ning)世福等(deng)八(ba)家施舍,遂(sui)于民國八(ba)年(nian)(nian)(nian)重修(xiu),歷(li)時(shi)十年(nian)(nian)(nian)。不(bu)僅殿堂比以前又小(xiao)了(le)不(bu)少(shao),而且因資金不(bu)足,有些工序未能如愿(yuan)便草草收工。1937年(nian)(nian)(nian)9月18日(ri),幾名日(ri)軍占領(ling)盤古(gu)(gu)殿頂,向百姓開槍,后進駐偽軍,建立據點(dian)。在(zai)1946年(nian)(nian)(nian)秋(qiu),青縣人民武(wu)裝攻克盤古(gu)(gu)據點(dian),盤古(gu)(gu)整個盤古(gu)(gu)廟毀(hui)于一(yi)旦。可謂“建于戰亂(luan)(luan),毀(hui)于戰亂(luan)(luan)。”
6、1987年秋盤(pan)古(gu)人(ren)自發成立“盤(pan)古(gu)廟籌建委員會(hui)”。借村民一處(chu),權作“盤(pan)古(gu)廟堂(tang)”。92年重修盤(pan)古(gu)墓,建了盤(pan)古(gu)墓碑亭。2005年再(zai)度(du)粉刷、修整。
建國后(hou)盤古(gu)廟的三大殿被拆(chai)除將木材用于了(le)建設(she)縣政府(fu)劇院。所(suo)(suo)剩(sheng)(sheng)房社成為新成立的盤古(gu)人民公(gong)社的辦公(gong)所(suo)(suo)在(zai)地。2008年在(zai)道路(lu)闊寬過程(cheng)中(zhong),所(suo)(suo)剩(sheng)(sheng)房社也被拆(chai)除。
盤古廟會每年兩(liang)次(ci)(ci),三(san)月(yue)初(chu)三(san)和九月(yue)初(chu)九兩(liang)次(ci)(ci)舉(ju)行,(始于三(san)國魏)廟會正期(qi)四天(tian)延(yan)期(qi)或(huo)十(shi)晌或(huo)半(ban)月(yue)不定(ding)又有(you)唱(chang)戲(xi)的、說書的、馬戲(xi)雜耍等助興(xing)。期(qi)間善男信女、寺院僧道、商(shang)賈游客車馬舟(zhou)楫云集于此。
盤古廟(miao)重(zhong)修計劃和(he)面臨的問題(ti):無論過(guo)去如何輝(hui)煌,但是在(zai)現實生活中展現在(zai)人們眼前的都只(zhi)是一片廢墟和(he)一座(zuo)由單獨的房(fang)間組成的小廟(miao)。這很(hen)讓里人傷(shang)感和(he)愧疚。重(zhong)修盤古廟(miao),為盤古再造金身(shen)的呼聲一直在(zai)民(min)間傳響。
青(qing)縣人民政府通過了《以“精(jing)神投資”為先導,啟動青(qing)縣經(jing)濟騰(teng)飛》的重修盤古廟振興盤古文化的決(jue)議。
主體工程占地270畝,以九尺(chi)紅(hong)墻圍(wei)之。首為“盤古祠”(近代被毀(hui)前規格),次第“媧皇宮”、“禹(yu)王殿”、“靈宵殿”、“封神閣”、“道院”、“儒院”、“觀音殿”最后是(shi)“盤古文院”。并建立“茶香齋”、“妙(miao)語齋”、“潑墨亭”、“太始宮”。
廣(guang)東(dong)花(hua)都(dou),相傳(chuan)就是(shi)古(gu)(gu)(gu)時"南(nan)海(hai)盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)(guo)"的(de)(de)(de)所(suo)在。在南(nan)朝(chao)梁(liang)人(ren)任昉的(de)(de)(de)《述(shu)異記》中有這樣(yang)一(yi)段記載(zai)(zai):"今南(nan)海(hai)有盤(pan)(pan)(pan)古(gu)(gu)(gu)氏(shi)墓,亙三百(bai)里,俗(su)云后人(ren)追葬(zang)盤(pan)(pan)(pan)古(gu)(gu)(gu)之魂也(ye)(ye)(ye),桂(gui)林(lin)有盤(pan)(pan)(pan)古(gu)(gu)(gu)祠,今人(ren)祝祀(si),南(nan)海(hai)中有盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)(guo),今人(ren)皆以盤(pan)(pan)(pan)古(gu)(gu)(gu)為姓。"只是(shi),任昉并沒有對盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)(guo)進行具體(ti)的(de)(de)(de)記載(zai)(zai)。直到1992年(nian),中國(guo)(guo)專(zhuan)門研究盤(pan)(pan)(pan)古(gu)(gu)(gu)文化(hua)的(de)(de)(de)專(zhuan)家(jia)馬卉欣通過(guo)大量的(de)(de)(de)實(shi)地考核,證實(shi)花(hua)縣(xian)建(jian)縣(xian)前在南(nan)朝(chao)已經屬(shu)于南(nan)海(hai)郡(jun)管轄,也(ye)(ye)(ye)就是(shi)一(yi)千五百(bai)年(nian)前有"南(nan)海(hai)中盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)(guo)"中的(de)(de)(de)南(nan)海(hai)郡(jun)。而(er)查遍整個古(gu)(gu)(gu)南(nan)海(hai)郡(jun)所(suo)轄的(de)(de)(de)珠(zhu)江三角洲(zhou)(zhou),都(dou)沒有盤(pan)(pan)(pan)古(gu)(gu)(gu)氏(shi)的(de)(de)(de)古(gu)(gu)(gu)跡和(he)傳(chuan)說,唯獨花(hua)都(dou)有盤(pan)(pan)(pan)古(gu)(gu)(gu)王山、盤(pan)(pan)(pan)古(gu)(gu)(gu)峒,又有史料記載(zai)(zai)的(de)(de)(de)盤(pan)(pan)(pan)古(gu)(gu)(gu)王神壇(tan),并流傳(chuan)著《盤(pan)(pan)(pan)古(gu)(gu)(gu)王伏龍(long)降獅》等神話傳(chuan)說。因而(er),他認定,"南(nan)海(hai)中盤(pan)(pan)(pan)古(gu)(gu)(gu)國(guo)(guo)的(de)(de)(de)遺址就在花(hua)縣(xian)",并在當年(nian)震驚神話學界。2009年(nian)1月(yue),花(hua)都(dou)區獅嶺鎮被廣(guang)東(dong)省文聯和(he)省民協授予(yu)了"廣(guang)東(dong)省盤(pan)(pan)(pan)古(gu)(gu)(gu)文化(hua)之鄉(xiang)"稱號。這也(ye)(ye)(ye)是(shi)珠(zhu)江三角洲(zhou)(zhou)地區唯一(yi)一(yi)個以盤(pan)(pan)(pan)古(gu)(gu)(gu)文化(hua)命名的(de)(de)(de)鄉(xiang)鎮。
“盤(pan)(pan)古(gu)(gu)王誕”可追溯至秦(qin)漢時期漢族(zu)盤(pan)(pan)古(gu)(gu)崇拜(bai)與瑤(yao)族(zu)盤(pan)(pan)瓠崇拜(bai)的嶺(ling)南(nan)融合。廣東省(sheng)花都(dou)(dou),就(jiu)是(shi)古(gu)(gu)時“南(nan)海盤(pan)(pan)古(gu)(gu)國”的所(suo)在。 據史料記載(zai),現(xian)花都(dou)(dou)區獅嶺(ling)鎮一(yi)(yi)帶曾是(shi)瑤(yao)族(zu)居住地,他們在梯面盤(pan)(pan)古(gu)(gu)峒修建盤(pan)(pan)古(gu)(gu)廟,定農歷(li)十(shi)月十(shi)六(liu)為盤(pan)(pan)王節于(yu)盤(pan)(pan)古(gu)(gu)廟前慶賀,祈求風調雨順(shun),人畜興旺。 因此,每年(nian)農歷(li)八月十(shi)二,花都(dou)(dou)獅嶺(ling)人們共同(tong)慶賀一(yi)(yi)年(nian)一(yi)(yi)度的盤(pan)(pan)古(gu)(gu)王誕,進(jin)行各種有關(guan)盤(pan)(pan)古(gu)(gu)文(wen)化的民俗活動。
根據當(dang)地縣志的(de)(de)記載,在明末清初(chu)(chu)之時(shi),由(you)于(yu)聚集在現近梯面(mian)一帶的(de)(de)瑤族(zu)通報受到(dao)鎮壓,在當(dang)地廣(guang)為傳播的(de)(de)盤(pan)(pan)(pan)古(gu)信仰幾乎(hu)一度消亡。直到(dao)清朝嘉慶初(chu)(chu)年,當(dang)地讀書人(ren)(ren)邱毛(mao)(mao)松在獅(shi)嶺一帶神游,行至(zhi)爐山(今盤(pan)(pan)(pan)古(gu)王(wang)山)半山腰,無意(yi)中發現這塊(kuai)盤(pan)(pan)(pan)古(gu)神碑,碑上(shang)正面(mian)刻著"初(chu)(chu)開天地盤(pan)(pan)(pan)古(gu)大(da)王(wang)圣(sheng)帝神位(wei)",傳說為瑤人(ren)(ren)逃亡時(shi)遺落(luo)。邱毛(mao)(mao)松于(yu)是在山腰搭起一座"盤(pan)(pan)(pan)古(gu)神壇(tan)",把這塊(kuai)盤(pan)(pan)(pan)古(gu)神碑供(gong)立(li)其(qi)中,邱毛(mao)(mao)松將(jiang)拾到(dao)神牌的(de)(de)農(nong)歷八(ba)月十二(er)定為盤(pan)(pan)(pan)古(gu)王(wang)誕(dan)日(ri)。邱毛(mao)(mao)松每天在神壇(tan)施醫救人(ren)(ren),并四(si)處游說讓(rang)周圍的(de)(de)人(ren)(ren)去(qu)參(can)拜。于(yu)是,盤(pan)(pan)(pan)古(gu)神壇(tan)漸(jian)漸(jian)遠近聞名,殘存在漢(han)化瑤族(zu)人(ren)(ren)當(dang)中的(de)(de)盤(pan)(pan)(pan)古(gu)信仰逐漸(jian)復活(huo)。盤(pan)(pan)(pan)古(gu)王(wang)由(you)此在漢(han)人(ren)(ren)中間的(de)(de)影響日(ri)益(yi)增(zeng)大(da),最終形成了"盤(pan)(pan)(pan)古(gu)王(wang)誕(dan)"的(de)(de)大(da)型民俗活(huo)動。
所(suo)謂盤(pan)古(gu)(gu)(gu)即盤(pan)觚(gu)也,他(ta)就是(shi)和(he)道祖(zu)太(tai)上一(yi)同藏(zang)身于瓠(hu)觚(gu)之(zhi)(zhi)中的那(nei)條花白相(xiang)間的狗(gou)。他(ta)和(he)道祖(zu)太(tai)上一(yi)同成長修行。他(ta)是(shi)妖(yao)修后代,說他(ta)是(shi)狗(gou),并不是(shi)說他(ta)與道祖(zu)太(tai)上是(shi)人與狗(gou)的關系(xi)。在那(nei)個蒙昧未(wei)開,蠻荒(huang)遍地(di)(di)的時(shi)代,無所(suo)謂人類或非人類,只是(shi)外形(xing)外貌差異(yi)而已。就像(xiang)這(zhe)個人長這(zhe)樣,那(nei)個人長那(nei)樣。盤(pan)古(gu)(gu)(gu)誕(dan)生時(shi)正值帝堯時(shi)期(qi)(qi),蚩尤被(bei)黃(huang)帝聯合(he)炎(yan)帝打敗,到了帝堯時(shi)期(qi)(qi),蚩尤部(bu)(bu)落遺族(zu),流(liu)亡(wang)百越(yue)之(zhi)(zhi)地(di)(di)。蚩尤為戰(zhan)神(shen),所(suo)以盡(jin)管戰(zhan)敗,他(ta)部(bu)(bu)族(zu)里還是(shi)有一(yi)些手段本領強(qiang)大的人。正當百越(yue)諸部(bu)(bu)內亂(luan)紛(fen)爭,近乎絕境之(zhi)(zhi)時(shi),是(shi)盤(pan)古(gu)(gu)(gu)救了百越(yue)之(zhi)(zhi)地(di)(di)眾多蚩尤遺族(zu)部(bu)(bu)落。后來盤(pan)古(gu)(gu)(gu)就成了百越(yue)南疆,苗(miao)疆等地(di)(di)的救世(shi)創(chuang)世(shi)神(shen)。