一.簡介
1.羲廟祭奠
每年農歷正月十六日,相傳為伏羲生日。這一天,天水市民眾自發集會到伏羲廟祭奠“人宗爺”(按:天水人習慣將伏羲稱為“人宗爺”),乞求幸福安詳,新年好運氣。除了民(min)間祭祀(si),天(tian)水還在每年(nian)舉行盛大的公祭活動。
2.文明之光
據《三皇本紀(ji)》記載:伏(fu)羲(xi)(xi)“有(you)圣(sheng)德,仰(yang)則觀(guan)象于(yu)天(tian)(tian),俯則觀(guan)法于(yu)地,旁觀(guan)神明(ming)之德,以類萬(wan)物之情,造書契以代結(jie)繩之政。于(yu)是(shi)始制嫁娶,以儷皮(pi)為禮。結(jie)網罟以教佃漁……,養(yang)犧牲于(yu)庖廚”。伏(fu)羲(xi)(xi)通過仰(yang)觀(guan)俯察,了(le)解自(zi)然萬(wan)物,所畫八卦是(shi)用8個符號,分別代表(biao)天(tian)(tian)、地、水、火(huo)(huo)、風雷、山、澤。利用八卦占(zhan)卜(bu)吉兇,正(zheng)是(shi)這種(zhong)對世界初步認識(shi)和把握方式,并孕(yun)育著中國哲學(xue)的萌(meng)芽(ya),這也(ye)是(shi)后來《周(zhou)易》的思想基(ji)礎(chu)。此外(wai),伏(fu)羲(xi)(xi)還立九(jiu)(jiu)部、設九(jiu)(jiu)佐,以龍(long)紀(ji)官(guan),號龍(long)師。禪于(yu)伯牛,鉆木取火(huo)(huo),教民熟食;制歷法,定節(jie)氣,消息祝福,以測吉兇,嘗百藥,制九(jiu)(jiu)針,以拯天(tian)(tian)疾,開創了(le)中華(hua)最(zui)早的文明(ming)。
3.始祖地位
木本乎根(gen),人本乎祖(zu)。民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)始祖(zu)是(shi)(shi)(shi)民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)精神的(de)(de)支柱,是(shi)(shi)(shi)民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)凝(ning)聚力的(de)(de)紐帶,也是(shi)(shi)(shi)神圣血緣觀念的(de)(de)具(ju)體(ti)表(biao)現。一個民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)始祖(zu)地位(wei)的(de)(de)確(que)立,有歷(li)史(shi)的(de)(de)因素,政治(zhi)的(de)(de)因素,同時也是(shi)(shi)(shi)多(duo)種文(wen)化相互融(rong)匯的(de)(de)結果。中華民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)是(shi)(shi)(shi)以漢民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)為主體(ti),由多(duo)民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)共(gong)同組成的(de)(de)民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)共(gong)同體(ti),中華民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)共(gong)同始祖(zu)是(shi)(shi)(shi)國人歷(li)經(jing)千百年反復(fu)審慎地選擇而確(que)立起來的(de)(de)民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)血緣和民(min)(min)(min)族(zu)(zu)(zu)(zu)(zu)文(wen)化的(de)(de)代(dai)表(biao)。
人們對于歷(li)史的(de)(de)(de)(de)(de)(de)認識的(de)(de)(de)(de)(de)(de)本身也是歷(li)史性的(de)(de)(de)(de)(de)(de)。作(zuo)為一種文(wen)化現(xian)象,對于民(min)族先祖的(de)(de)(de)(de)(de)(de)認定,是從遠古的(de)(de)(de)(de)(de)(de)傳說到有(you)文(wen)字記載的(de)(de)(de)(de)(de)(de)歷(li)史,在(zai)一個相當長(chang)的(de)(de)(de)(de)(de)(de)歷(li)史時期(qi)中(zhong)(zhong)逐(zhu)漸確(que)立起來的(de)(de)(de)(de)(de)(de)。“三(san)皇(huang)五(wu)帝(di)”為中(zhong)(zhong)華(hua)民(min)族的(de)(de)(de)(de)(de)(de)人文(wen)始祖,其世(shi)系位序的(de)(de)(de)(de)(de)(de)排列在(zai)春秋(qiu)戰國到秦漢(han)時期(qi)已逐(zhu)步確(que)立。“三(san)皇(huang)五(wu)帝(di)”的(de)(de)(de)(de)(de)(de)世(shi)系之中(zhong)(zhong),太昊伏羲氏位居“三(san)皇(huang)之首”、“百王之先”,是居神(shen)農、黃帝(di)之前的(de)(de)(de)(de)(de)(de)中(zhong)(zhong)華(hua)民(min)族的(de)(de)(de)(de)(de)(de)人文(wen)始祖。
4.史書記載
關于太昊伏羲的文字記載至遲在(zai)春秋戰國時期即已出(chu)現,《左傳》、《管(guan)子》、《周(zhou)易(yi)》、《莊子》、《荀(xun)子》、《列(lie)子》、《戰國策(ce)》、《國語(yu)》、《世本》、《逸(yi)周(zhou)書》、《山(shan)海(hai)經(jing)》等先秦典籍都有關于太昊伏羲的表述。《周(zhou)易(yi)·系辭(ci)下》記載:“古者包犧氏(shi)之(zhi)(zhi)(zhi)王天下也,仰(yang)則觀象(xiang)于天,俯(fu)則觀法于地。觀鳥獸之(zhi)(zhi)(zhi)文與(yu)地之(zhi)(zhi)(zhi)宜(yi),近取(qu)諸身,遠取(qu)諸物,于是(shi)始作(zuo)(zuo)八卦,以(yi)(yi)通神明(ming)之(zhi)(zhi)(zhi)德,以(yi)(yi)類萬物之(zhi)(zhi)(zhi)情。作(zuo)(zuo)結繩(sheng)而為網罟(gu),以(yi)(yi)佃以(yi)(yi)漁,蓋取(qu)諸離。包犧氏(shi)沒(mei),神農氏(shi)作(zuo)(zuo),……神農氏(shi)沒(mei),黃(huang)帝堯舜氏(shi)作(zuo)(zuo),通其(qi)變,使(shi)民(min)不倦(juan),神而化之(zhi)(zhi)(zhi),使(shi)民(min)宜(yi)之(zhi)(zhi)(zhi)。”這段(duan)話全(quan)面系統地敘述了伏羲功(gong)業和(he)始祖地位,影響甚大。
在正史(shi)(shi)中(zhong),司馬遷《史(shi)(shi)記》從(cong)五帝(di)之(zhi)(zhi)首的(de)(de)黃(huang)(huang)帝(di)記起(qi),未為(wei)伏(fu)(fu)羲(xi)(xi)立傳,但他在《太(tai)(tai)史(shi)(shi)公自(zi)序(xu)》說(shuo)(shuo):“余聞之(zhi)(zhi)先(xian)人(ren)曰(yue):‘伏(fu)(fu)羲(xi)(xi)至純厚,作《易(yi)》八卦。’”肯定了伏(fu)(fu)羲(xi)(xi)的(de)(de)文(wen)化貢獻。到了東(dong)漢班(ban)固的(de)(de)《漢書(shu)(shu)(shu)》,則突破《史(shi)(shi)記》的(de)(de)界限,將上(shang)古帝(di)王(wang)(wang)世系從(cong)黃(huang)(huang)帝(di)推至伏(fu)(fu)羲(xi)(xi),伏(fu)(fu)羲(xi)(xi)開始登(deng)上(shang)官定正史(shi)(shi)。《漢書(shu)(shu)(shu)·古今人(ren)表》中(zhong)首敘伏(fu)(fu)羲(xi)(xi),次列(lie)炎(yan)、黃(huang)(huang);《漢書(shu)(shu)(shu)·律歷志(zhi)序(xu)》引《左傳·昭公十七年》“郯子來朝”諸語,認為(wei)“稽(ji)之(zhi)(zhi)于《易(yi)》,炮犧、神農、黃(huang)(huang)帝(di)相繼之(zhi)(zhi)世可知。”并以太(tai)(tai)昊(hao)伏(fu)(fu)羲(xi)(xi)為(wei)歷史(shi)(shi)源頭,確定他三皇之(zhi)(zhi)首、百(bai)(bai)王(wang)(wang)之(zhi)(zhi)先(xian)的(de)(de)地位:“庖(pao)犧繼天而王(wang)(wang),為(wei)百(bai)(bai)王(wang)(wang)先(xian)。首德始于木,故帝(di)為(wei)太(tai)(tai)昊(hao)。”這就是(shi)(shi)說(shuo)(shuo),在古帝(di)王(wang)(wang)系統(tong)中(zhong),只有太(tai)(tai)昊(hao)伏(fu)(fu)羲(xi)(xi)氏是(shi)(shi)“繼天而王(wang)(wang)”的(de)(de),因(yin)而他是(shi)(shi)百(bai)(bai)王(wang)(wang)之(zhi)(zhi)先(xian),炎(yan)、黃(huang)(huang)諸帝(di)繼伏(fu)(fu)羲(xi)(xi)而王(wang)(wang)。
晉代(dai)皇(huang)甫謐所(suo)著《帝王(wang)(wang)世(shi)紀》,是一部專述帝王(wang)(wang)世(shi)系、年代(dai)及事跡的(de)史(shi)(shi)書,所(suo)敘(xu)上起(qi)三(san)(san)皇(huang),下迄漢(han)魏,三(san)(san)皇(huang)首(shou)列伏羲,次為女媧、炎(yan)帝。梁代(dai)肖綺《〈拾遺(yi)記(ji)(ji)〉序》中(zhong)說:“文(wen)起(qi)羲、炎(yan)”。其(qi)后唐高祖《修(xiu)六代(dai)史(shi)(shi)詔(zhao)》和(he)唐太宗《修(xiu)晉書詔(zhao)》均以(yi)伏羲為中(zhong)華文(wen)化(hua)的(de)肇始者(zhe),所(suo)謂“伏羲以(yi)降(jiang),因秦(qin)斯及,兩漢(han)繼緒,三(san)(san)國并命,迄于晉宋,載筆備(bei)焉(yan)”。至唐開元間,司馬(ma)貞為《史(shi)(shi)記(ji)(ji)》補寫《三(san)(san)皇(huang)本紀》,綜(zong)述、補充前(qian)世(shi)有關伏羲的(de)文(wen)獻材料(liao),成一篇較(jiao)為完(wan)備(bei)的(de)史(shi)(shi)傳。至此(ci),伏羲在歷史(shi)(shi)古代(dai)典籍(ji)中(zhong)歷史(shi)(shi)化(hua)的(de)過程全部完(wan)成。
二.文化貢獻
現代(dai)學者(zhe)在解釋“民(min)族”的(de)意義時,越來(lai)越多(duo)地傾向于從(cong)種族血(xue)緣和文化傳(chuan)統兩(liang)個方面來(lai)進行分析。我(wo)們在討(tao)論民(min)族始祖的(de)確認過程時,要同(tong)時看到這兩(liang)個方面的(de)因素。歷代(dai)典籍對伏羲的(de)文化貢(gong)(gong)獻(xian)(xian)所載(zai)甚多(duo),這些貢(gong)(gong)獻(xian)(xian)歸結起來(lai)主(zhu)要體(ti)現在民(min)族血(xue)緣和民(min)族文化兩(liang)個方面:
1.文化開源
首先,從民(min)(min)族(zu)文(wen)(wen)(wen)化的(de)(de)(de)(de)形成上來說,傳(chuan)說伏羲(xi)始畫(hua)八卦(gua),開(kai)啟了我(wo)們(men)的(de)(de)(de)(de)民(min)(min)族(zu)文(wen)(wen)(wen)化之源。《周易》、《史記》等典籍記載了伏羲(xi)“作八卦(gua)”的(de)(de)(de)(de)重(zhong)要貢獻。《論衡·齊世》:“故(gu)夫宓(mi)犧(xi)之前,人(ren)民(min)(min)至質(zhi)樸,臥(wo)者居居,坐(zuo)者于于,群居聚處,知其母不識其父(fu)。至宓(mi)犧(xi)時,人(ren)民(min)(min)頗(po)文(wen)(wen)(wen),智欲(yu)詐愚,勇欲(yu)恐怯,強欲(yu)凌弱,眾(zhong)欲(yu)暴寡,故(gu)宓(mi)犧(xi)作八卦(gua)以治之。”描述了伏羲(xi)時代(dai)的(de)(de)(de)(de)社會狀(zhuang)況(kuang)。《禮(li)記·禮(li)運篇》注引(yin)《中(zhong)侯(hou)握河紀(ji)》談到與伏羲(xi)關(guan)系密切的(de)(de)(de)(de)“河圖洛書”以及八卦(gua):“伏羲(xi)氏有天下(xia),龍馬負圖出于河,遂法(fa)(fa)之畫(hua)八卦(gua)。”伏羲(xi)八卦(gua)中(zhong)所蘊含的(de)(de)(de)(de)“天人(ren)諧(xie)和(he)”的(de)(de)(de)(de)整體性(xing)、直觀性(xing)的(de)(de)(de)(de)思維方式和(he)辯證(zheng)法(fa)(fa)思想,是我(wo)們(men)民(min)(min)族(zu)思想方式的(de)(de)(de)(de)基礎。所以,可以說,伏羲(xi)開(kai)啟了中(zhong)國傳(chuan)統(tong)文(wen)(wen)(wen)化之先河,是中(zhong)華(hua)文(wen)(wen)(wen)化的(de)(de)(de)(de)原點。另外,傳(chuan)說伏羲(xi)確(que)立了天文(wen)(wen)(wen)歷法(fa)(fa);發(fa)明網罟,教(jiao)民(min)(min)漁獵(lie);養六(liu)畜以充庖廚;造琴瑟,作音樂(le)等。這些均(jun)反映了伏羲(xi)在中(zhong)華(hua)文(wen)(wen)(wen)明和(he)文(wen)(wen)(wen)化初創時的(de)(de)(de)(de)貢獻。
與中(zhong)華(hua)(hua)民族另(ling)外兩個重要始祖炎帝和黃(huang)帝相比,炎帝是(shi)農(nong)業(ye)(ye)文(wen)(wen)明(ming)之初(chu)的(de)(de)(de)(de)(de)代(dai)表,主要是(shi)對農(nong)業(ye)(ye)生產的(de)(de)(de)(de)(de)貢獻(xian);黃(huang)帝是(shi)農(nong)業(ye)(ye)文(wen)(wen)明(ming)進(jin)化時(shi)期的(de)(de)(de)(de)(de)代(dai)表,主要是(shi)華(hua)(hua)夏各族政(zheng)治和制度上統一的(de)(de)(de)(de)(de)象征。而(er)伏羲所代(dai)表的(de)(de)(de)(de)(de)是(shi)比炎黃(huang)二帝更(geng)早(zao)的(de)(de)(de)(de)(de)漁獵文(wen)(wen)明(ming)時(shi)期,是(shi)中(zhong)華(hua)(hua)文(wen)(wen)化最早(zao)的(de)(de)(de)(de)(de)源頭,是(shi)文(wen)(wen)明(ming)初(chu)始的(de)(de)(de)(de)(de)象征。
2.嫁娶文明
其次,從(cong)民(min)族血(xue)緣的(de)(de)凝(ning)聚上說,伏(fu)羲時代是一(yi)個部(bu)(bu)族融合的(de)(de)時期,史(shi)載伏(fu)羲“正(zheng)姓氏(shi),制嫁(jia)娶”。《路史(shi)》載:“上古男(nan)女無別,太昊(hao)始制嫁(jia)娶,以儷皮為(wei)禮;正(zheng)姓氏(shi),通媒妁,以重人倫(lun)之本,而民(min)始不(bu)(bu)瀆。”姓氏(shi)的(de)(de)主要作用就(jiu)是明血(xue)緣、別婚姻(yin),純正(zheng)血(xue)統。不(bu)(bu)同(tong)部(bu)(bu)族的(de)(de)人分別有不(bu)(bu)同(tong)的(de)(de)姓氏(shi),“同(tong)姓不(bu)(bu)婚,懼(ju)不(bu)(bu)殖(zhi)也”,各(ge)個部(bu)(bu)族相互通婚混血(xue),從(cong)而奠(dian)定了我們中華(hua)民(min)族的(de)(de)血(xue)脈基(ji)礎。這是伏(fu)羲在民(min)族血(xue)緣方面的(de)(de)偉大(da)貢(gong)獻。
太昊伏(fu)羲(xi)氏還(huan)賦予了我們民(min)(min)族(zu)以總徽號——龍(long)(long)(long)(long)。《左傳·昭公十七年》載:“太昊氏以龍(long)(long)(long)(long)紀,故(gu)為龍(long)(long)(long)(long)師(shi)而(er)龍(long)(long)(long)(long)名。”大量文(wen)獻和考古資料均(jun)證明,伏(fu)羲(xi)“人首(shou)蛇軀”。蛇是伏(fu)羲(xi)氏的(de)(de)圖騰。中華(hua)民(min)(min)族(zu)的(de)(de)總圖騰“龍(long)(long)(long)(long)”,正(zheng)是以蛇為基(ji)礎,匯合了多(duo)民(min)(min)族(zu)圖騰而(er)成(cheng)的(de)(de)。聞一(yi)(yi)(yi)多(duo)在(zai)《伏(fu)羲(xi)考》一(yi)(yi)(yi)文(wen)中指出,龍(long)(long)(long)(long)是“由許(xu)多(duo)不同(tong)(tong)的(de)(de)圖騰糅(rou)合成(cheng)的(de)(de)一(yi)(yi)(yi)種(zhong)綜合體,因(yin)部落的(de)(de)兼并(bing)面產(chan)生(sheng)的(de)(de)混合的(de)(de)圖騰”。龍(long)(long)(long)(long)圖騰的(de)(de)形成(cheng),象征(zheng)了中華(hua)民(min)(min)族(zu)主體血脈的(de)(de)匯聚和文(wen)化的(de)(de)奠基(ji)。從(cong)此(ci),普天下(xia)的(de)(de)中國(guo)人都有了一(yi)(yi)(yi)個(ge)(ge)共同(tong)(tong)的(de)(de)名字(zi)——“龍(long)(long)(long)(long)的(de)(de)傳人”,共同(tong)(tong)尊奉同(tong)(tong)一(yi)(yi)(yi)個(ge)(ge)祖先——伏(fu)羲(xi)。在(zai)伏(fu)羲(xi)的(de)(de)旗幟下(xia),多(duo)民(min)(min)族(zu)團結(jie)和合,統一(yi)(yi)(yi)為中華(hua)一(yi)(yi)(yi)家。太昊伏(fu)羲(xi)因(yin)此(ci)而(er)成(cheng)為中華(hua)民(min)(min)族(zu)血緣和文(wen)化的(de)(de)廣泛代表。
三.文化源頭
中華民族具有大約一百七十多萬年發展歷史。遠古伏羲時代,已出現了象征民族團結的“龍圖騰”,以及《伏羲易》爻片圖形。中(zhong)華(hua)(hua)遠古時代,在(zai)今(jin)之甘(gan)肅省(sheng)天水市(shi)【大地灣古人(ren)類文(wen)化遺址】附(fu)近,有個“風姓,以蛇為(wei)圖騰”的伏羲部落興起,其首領伏羲氏聯(lian)合天下各部族(zu)(zu),創造了象(xiang)征中(zhong)華(hua)(hua)民族(zu)(zu)大團結的“龍(long)圖騰”。“龍(long)”是中(zhong)華(hua)(hua)各部族(zu)(zu)的總稱,“龍(long)的傳人(ren)”辛勤勞作與生活在(zai)中(zhong)華(hua)(hua)大地上,至今(jin)已超過五(wu)千多(duo)年了。今人歌頌伏(fu)羲皇:“織網罟(gu)、興漁獵、別姓氏、創(chuang)(chuang)八卦,開創(chuang)(chuang)了中華文化與文明(ming)”。伏(fu)羲皇被歷(li)代中華兒女,共尊為【中華人文始(shi)祖】。伏(fu)羲文化在新中國(guo)受到了(le)前所未有的尊重與傳揚。因(yin)此,天水市(shi)(shi)被(bei)稱作(zuo)【羲皇(huang)故里】。伏(fu)羲皇(huang)曾建(jian)都(dou)城于今之河南省周口市(shi)(shi)淮陽(yang)縣,因(yin)而(er),周口市(shi)(shi)被(bei)稱作(zuo)【羲皇(huang)故都(dou)】。
中(zhong)華祖先們對自然規律的(de)認(ren)識與(yu)表達(da),形成了(le)原始的(de)“中(zhong)華易學”。伏羲皇曾經(jing)用一(yi)些磨(mo)平(ping)(ping)一(yi)面(mian)的(de)石片,當作(zuo)(zuo)(zuo)“爻(yao)(yao)片”,表示(shi)(shi)“有與(yu)無、日(ri)(ri)與(yu)月、男與(yu)女(nv);陰(yin)與(yu)陽(yang)”等相互依存的(de)事物與(yu)現(xian)象。磨(mo)平(ping)(ping)的(de)一(yi)面(mian)讀作(zuo)(zuo)(zuo)“陽(yang)爻(yao)符(fu)”,寫作(zuo)(zuo)(zuo)“一(yi)”,表示(shi)(shi)顯性(xing)、男人、太陽(yang)、光明等,未磨(mo)的(de)一(yi)面(mian)讀作(zuo)(zuo)(zuo)“陰(yin)爻(yao)符(fu)”,寫作(zuo)(zuo)(zuo)“--”或“八”,表示(shi)(shi)隱(yin)性(xing)、女(nv)人、月亮、陰(yin)暗等。伏羲皇在地上畫個圓(yuan)圈,放(fang)入“一(yi)陰(yin),一(yi)陽(yang)”兩枚爻(yao)片,創造了(le)“日(ri)(ri)月符(fu)”,后人稱作(zuo)(zuo)(zuo)《陰(yin)陽(yang)魚》或《太極陰(yin)陽(yang)圖(tu)》,表現(xian)日(ri)(ri)月循環(huan),生生不息。
伏羲皇繼承祖先們對一年四季“春夏秋冬”,以及居住地四方“東西南北”的認識,創作了“日月符”與“三爻(yao)符”,這就是原始的“中華易學”。請看“日月符”與“三爻符”:伏羲皇創作《日月三爻圖》,《日月(yue)三(san)爻(yao)(yao)(yao)圖》的(de)(de)中心是“日月(yue)符(fu)”,四(si)周(zhou)擺放八個“三(san)爻(yao)(yao)(yao)符(fu)”。以(yi)“日月(yue)符(fu)”為圓心,“三(san)爻(yao)(yao)(yao)符(fu)”內側(ce)的(de)(de)“爻(yao)(yao)(yao)符(fu)”為“下(xia)(xia)爻(yao)(yao)(yao)”,外(wai)側(ce)的(de)(de)“爻(yao)(yao)(yao)符(fu)”為“上(shang)爻(yao)(yao)(yao)”。故曰:“三(san)爻(yao)(yao)(yao)八卦,內下(xia)(xia)外(wai)上(shang)”。讀(du)寫陰陽卦爻(yao)(yao)(yao)遵循“從下(xia)(xia)到上(shang)”的(de)(de)順(shun)序,讀(du)寫數字卦爻(yao)(yao)(yao)遵循“從左到右”的(de)(de)順(shun)序。
伏羲皇用(yong)三(san)枚爻(yao)片創造的“三(san)爻(yao)符”,表(biao)示(shi)原始文(wen)字(zi)和數(shu)字(zi),還用(yong)八(ba)個不(bu)同類形的“三(san)爻(yao)符”環形擺放(fang)在“日(ri)月(yue)(yue)符”周圍,構成了一幅表(biao)現萬事萬物(wu)發展變化的示(shi)意圖,稱作“日(ri)月(yue)(yue)三(san)爻(yao)圖”,后人稱之(zhi)為(wei)《伏羲太極八(ba)卦(gua)圖》,或簡稱《伏羲易》。
《伏羲(xi)易(yi)》是用圖形(xing)表示的“中華易(yi)學”作品,被記錄在甲骨文字(zi)里。殷墟出土甲骨文“易(yi)”字(zi),記載(zai)了(le)《伏羲(xi)易(yi)》的圖形(xing)。請看甲骨文“易(yi)”字(zi)的結構。
日月+三爻=易
三爻+日月=易
圖中代表“三爻符”的“三小橫(heng)”無論(lun)放(fang)在“日月(yue)符”的左邊,或者右邊,這個甲骨(gu)文(wen)都讀作“易(yi)”字。
現(xian)代中(zhong)文(wen)來(lai)自(zi)遠(yuan)古(gu)(gu)時代的“甲骨文(wen)字”。甲骨文(wen)字屬于“象形文(wen)字”,用“筆畫”表現(xian)相關事(shi)物(wu)的形象。殷墟出土的甲骨文(wen)“易”字,表明“三(san)爻符(fu)”圍繞“日月符(fu)”擺(bai)放,構成了遠(yuan)古(gu)(gu)時代表現(xian)自(zi)然規律的“中(zhong)華易學”。
后人(ren)將伏(fu)羲皇創作(zuo)的“日(ri)月符與(yu)三(san)爻符”圖(tu)形,稱作(zuo)“伏(fu)羲太(tai)極八卦(gua)”。“太(tai)極圖(tu)”中的“太(tai)極、陰、陽(yang)”三(san)維(wei)一(yi)體,突出表現(xian)“三(san)”是個重要數字(zi)。
遠古“人頭瓶”與(yu)“三(san)足缽”
【伏羲故(gu)里(li)】甘(gan)肅省天水市大地灣(wan)古(gu)人類遺址出土的“人頭瓶(ping)”與“三足缽(bo)”等文物(wu),展示出距今四千年(nian)(nian)至八千年(nian)(nian)前,伏羲皇(huang)與神(shen)農帝(di)(di)等“三皇(huang)五帝(di)(di)”時代的原始(shi)彩繪與雕塑文化。
現代考古發現:遠古中華祖先遺址中,存(cun)在(zai)一些(xie)(xie)磨(mo)平一面的(de)小石片(pian)。這些(xie)(xie)出土的(de)“爻片(pian)”與甲骨文“易(yi)”字,證實(shi)《伏羲易(yi)》在(zai)遠古時代就出現了。
依據甲骨文“易(yi)”字(zi)和出土文物“爻(yao)(yao)片(pian)”的(de)提(ti)示(shi),再現《伏(fu)羲易(yi)》爻(yao)(yao)片(pian)圖(tu)形(xing),只需2+3*8=26(枚)爻(yao)(yao)片(pian)。這“26枚爻(yao)(yao)片(pian)”組成的(de)《伏(fu)羲易(yi)》圖(tu)形(xing),如同26個字(zi)母(mu)組成的(de)文字(zi),內容豐富(fu),意義深遠(yuan)。
后人用很多(duo)方(fang)式再現(xian)《伏羲易》的圖(tu)形。請看羲皇廟里,現(xian)代(dai)人制作的《太極(ji)陰陽八卦圖(tu)》。
伏羲皇手(shou)捧“太(tai)極八卦”的塑像(xiang)
另(ling)外,河(he)南洛陽地區伊川(chuan)縣(xian)出(chu)土的“伊川(chuan)缸”等文物,也展示了(le)距今(jin)五(wu)千至七千年前的“三(san)皇五(wu)帝”時代(dai),人們“眼觀四時八(ba)至,二十四節氣”等天文歷法與(yu)繪制(zhi)的“八(ba)卦(gua)”圖形。
出土文物“伊川缸(gang)”照片
請看(kan)今(jin)人對“伊川(chuan)缸”圖案的解析(xi):
一年四季,十二個月,二十四節氣等自然規律,有目共睹。
從“伊川缸”圖(tu)案解析,我們(men)得(de)知:原始“中華易(yi)學(xue)”是(shi)(shi)中華祖(zu)先們(men)對自(zi)然規律(lv)的(de)認識與(yu)表(biao)達。原始的(de)中華易(yi)學(xue)是(shi)(shi)“圖(tu)形”而非“經文”。
探索(suo)《伏羲易(yi)》的(de)內容,就能懂得中(zhong)(zhong)華易(yi)學的(de)原理(li)(li)與規(gui)律,就能明白中(zhong)(zhong)華卦(gua)爻(yao)的(de)數理(li)(li)及本質。了解《伏羲易(yi)》的(de)時空方位,就能步(bu)入中(zhong)(zhong)華風(feng)水與養(yang)生學術(shu)大門。《伏羲易(yi)》的(de)相關內容,分述(shu)如下。
(一)“日月符”蘊(yun)含的易學(xue)原理與養生術
伏(fu)羲日(ri)月符(太(tai)極)
1,“伏羲日(ri)月符”,后人稱(cheng)作《太(tai)極(ji)陰(yin)陽圖》,蘊含“無極(ji)生太(tai)極(ji),太(tai)極(ji)生兩(liang)儀”、“陰(yin)陽互補,循環(huan)往(wang)復”等易(yi)學原(yuan)理。更(geng)深入(ru)的思考,《太(tai)極(ji)陰(yin)陽圖》蘊含“對立(li)統一規(gui)律;否定之否定規(gui)律”等現代(dai)辯證唯(wei)物論的思想(xiang)元(yuan)素。
2,“伏羲日月符”提示:“太(tai)極、陰(yin)、陽”是萬事萬物的三(san)種表(biao)現(xian)(xian)形式。現(xian)(xian)代科學發(fa)現(xian)(xian):可(ke)見的“物體”、不(bu)可(ke)見的“能量”與(yu)(yu)(yu)“場”構成了宇宙世(shi)界(jie)。“物體、能量、場”是物質的三(san)種表(biao)現(xian)(xian)形式。這三(san)種物質形式的“顯與(yu)(yu)(yu)隱;強與(yu)(yu)(yu)弱(ruo);多與(yu)(yu)(yu)少”等變化,構成了不(bu)同性質的萬事萬物。
3,從“伏羲日月符”的(de)(de)(de)“陰與陽合成(cheng)太極”的(de)(de)(de)寓意,提示中華養(yang)(yang)生(sheng)術:“精(jing)(jing)(jing)與氣(qi)的(de)(de)(de)結合,產(chan)生(sheng)神(shen)明(ming)”。人(ren)體(ti)(ti)最初的(de)(de)(de)“精(jing)(jing)(jing)”,即“生(sheng)命(ming)物質”,來自父母(mu)的(de)(de)(de)身體(ti)(ti);出生(sheng)后的(de)(de)(de)“精(jing)(jing)(jing)”來自身體(ti)(ti)消化系(xi)統與呼吸系(xi)統攝取的(de)(de)(de)營養(yang)(yang)物質與生(sheng)命(ming)物質。“精(jing)(jing)(jing)”是生(sheng)命(ming)力的(de)(de)(de)載體(ti)(ti),屬于活體(ti)(ti),需(xu)要(yao)(yao)適當的(de)(de)(de)生(sheng)存環境,不能(neng)(neng)過冷,也不能(neng)(neng)過熱。攝取先(xian)天與后天之“精(jing)(jing)(jing)”,以增強生(sheng)命(ming)力,對于人(ren)體(ti)(ti)的(de)(de)(de)生(sheng)命(ming)至(zhi)關重(zhong)要(yao)(yao)。人(ren)體(ti)(ti)的(de)(de)(de)“氣(qi)”即“生(sheng)命(ming)能(neng)(neng)量”,是人(ren)體(ti)(ti)“精(jing)(jing)(jing)”催化“營養(yang)(yang)物質”產(chan)生(sheng)的(de)(de)(de)能(neng)(neng)量。“精(jing)(jing)(jing)與氣(qi)”的(de)(de)(de)結合,產(chan)生(sheng)了人(ren)體(ti)(ti)的(de)(de)(de)“神(shen)”,即“生(sheng)命(ming)靈魂(hun)”。“神(shen)”需(xu)要(yao)(yao)“精(jing)(jing)(jing)與氣(qi)”的(de)(de)(de)供養(yang)(yang)與支撐。
中華養生術主張“扶正固本”,創造(zao)了很多“蓄精(jing)(jing)、補氣(qi)(qi)、養神”的(de)方法。例如(ru),《黃(huang)帝內經素(su)問》提倡“移精(jing)(jing)變氣(qi)(qi),聚(ju)精(jing)(jing)養神”。人們集中思想把(ba)身體(ti)吸納與(yu)存儲的(de)生命物(wu)質(zhi)“精(jing)(jing)”與(yu)營養物(wu)質(zhi)結合轉變為生命能量“氣(qi)(qi)”,再(zai)升華為生命靈魂(hun)“神”。如(ru)果“精(jing)(jing)氣(qi)(qi)神”充足了,人們就(jiu)會神智清朗,思維敏捷,益壽延年。
上述養生方法,來自(zi)“伏羲日月符”蘊含(han)的思(si)想(xiang)。因此(ci),“伏羲日月符”即“太極陰陽圖”常(chang)常(chang)被中華養生學家、醫藥學家與道(dao)學家們做為標志(zhi)性的符號使用。
(二)“三爻符”蘊(yun)含的原理(li)及規律
伏羲皇創作的八個(ge)“三爻(yao)符(fu)”,是原始(shi)的文(wen)字(zi)與二進制數(shu)字(zi)符(fu)號。后(hou)來,“伏羲三爻(yao)符(fu)”被(bei)用于占卜,冠(guan)以卦(gua)(gua)名,當作“卦(gua)(gua)符(fu)”看待了(le)(le)。《伏羲八卦(gua)(gua)》的“二進制數(shu)字(zi)”真相,隨之被(bei)淹沒(mei)了(le)(le),沒(mei)有(you)人知(zhi)道了(le)(le)。
現代人發現了《伏(fu)羲(xi)八卦》蘊含(han)的(de)“二進制數字(zi)”原理與規律,并用(yong)“0”與“1”兩種(zhong)狀(zhuang)態組成了數字(zi)電路,開創(chuang)了科技新時代。
數(shu)字(zi)電路的發(fa)明,普及了“二(er)進制數(shu)字(zi)”的原理(li)與(yu)規律(lv),使(shi)得現(xian)代人很容易明白《伏羲八卦(gua)》的如(ru)下數(shu)理(li):
1,《八(ba)卦(gua)》的每個“爻(yao)(yao)片”都有“陰或陽”兩(liang)種可能的狀態;每個“三爻(yao)(yao)卦(gua)符”都需要三個“爻(yao)(yao)片”組成。依(yi)據(ju)排列(lie)組合的乘法原理,這樣(yang)的“三爻(yao)(yao)卦(gua)符”,僅(jin)有2*2*2=8(種)型態。
2,從“伏羲(xi)八(ba)卦”即三爻卦符“000”坤卦開始,經001,010,011,100,101,110,到(dao)111的(de)二進(jin)制“數值(zhi)”,分別是0,1,2,3,4,5,6,7。由小到(dao)大的(de)順序很明顯,便于學(xue)習和記憶。
本書(shu)采用數(shu)(shu)字(zi)“0”標示陰(yin)爻符(fu)號“--”;用數(shu)(shu)字(zi)“1”標示陽爻符(fu)號“一(yi)”。陰(yin)陽爻符(fu)“從下到(dao)上(shang)”的數(shu)(shu)位排列(lie),轉換為數(shu)(shu)字(zi)爻符(fu)“從左到(dao)右”的數(shu)(shu)位排列(lie)。這(zhe)樣“陰(yin)陽爻符(fu)”與“數(shu)(shu)字(zi)爻符(fu)”的對應關系,便一(yi)目了然,清清楚(chu)楚(chu)了。
例如,從下到上“陰陽(yang)陽(yang)”排(pai)列的“巽(xun)(xun)”卦,對(dui)應于從左到右的“011”排(pai)列的“巽(xun)”卦。“011”表示原始(shi)(shi)文(wen)字(zi)(zi)“風(feng)”與原始(shi)(shi)數字(zi)(zi)“3”。請看下圖(tu):
“風(feng)、3”,巽卦。
《伏羲八卦》的(de)(de)二(er)進(jin)制“三爻(yao)(yao)符(fu)”,分別(bie)代(dai)表八個原始(shi)文字(zi)與(yu)數(shu)值(zhi)(zhi)(zhi)。“三爻(yao)(yao)符(fu)”內部陰陽爻(yao)(yao)符(fu)數(shu)量與(yu)位置(zhi)的(de)(de)變(bian)化(hua),表現為二(er)進(jin)制數(shu)值(zhi)(zhi)(zhi)與(yu)原始(shi)文字(zi)的(de)(de)變(bian)化(hua)。例如,從“000”坤,土、女、陰等(deng)內容(rong)(rong),逐(zhu)漸(jian)變(bian)化(hua)到“111”乾(qian),天(tian)、男、陽等(deng)內容(rong)(rong),蘊含著“事物(wu)的(de)(de)性質取決于其主(zhu)要矛盾(dun)的(de)(de)主(zhu)要方面的(de)(de)性質”,以及“事物(wu)的(de)(de)變(bian)化(hua)一般遵循量變(bian)到質變(bian)的(de)(de)規(gui)律”等(deng)現代(dai)辯證唯物(wu)論的(de)(de)思想元素。牢記《伏羲八卦》的(de)(de)數(shu)值(zhi)(zhi)(zhi)、三爻(yao)(yao)符(fu)、卦名與(yu)意義,就能順(shun)暢(chang)進(jin)入中(zhong)華(hua)易學的(de)(de)殿堂(tang)。
《伏羲八卦》的對應(ying)關(guan)系如下:
數值(zhi)--三爻(yao)符—--卦名;原始文字
0----000------坤;土、地(di)、女、陰
1-----001-------艮;山、...
2-----010-------坎;水(shui)、...
3-----011-------巽;風(feng)、木、...
4-----100------震;雷、...
5-----101------離;火、...
6-----110-------兌;澤(ze)、...
7-----111-------乾;天、男、陽等。
(三)《太極八(ba)卦圖》的方位與中華風水學術
中華風(feng)(feng)水學的(de)(de)真諦來自中華先民尋(xun)找宜(yi)居(ju)環(huan)境的(de)(de)經驗積累(lei)。例如,山清水秀,背風(feng)(feng)向陽的(de)(de)宜(yi)居(ju)環(huan)境,或(huo)者(zhe),河流匯接(jie)或(huo)環(huan)繞的(de)(de)平川地代等,皆屬風(feng)(feng)水寶地。中華四大發(fa)明之一的(de)(de)“羅盤”與(yu)風(feng)(feng)水學術密(mi)切相(xiang)關(guan)。因為“羅盤”能夠確定“方位”。
“先天八卦”或(huo)“后天八卦”的(de)方(fang)位,都是(shi)后來人添加進去(qu)的(de)。因此,五花八門,各(ge)有各(ge)的(de)說法,但是(shi),皆屬“僅(jin)供參考”之(zhi)列,不必細究(jiu)。其中,比較權威的(de),當(dang)屬依(yi)據“泰卦”確定(ding)的(de)方(fang)位。
“坤上乾下,陰陽交合”謂之“泰(tai)”。“泰(tai)”的卦象表示“大(da)吉大(da)利”,而且能夠與全世界的“地圖(tu)規則”接(jie)軌(gui)。因此,很多(duo)人采用了(le)“泰(tai)”卦確(que)(que)定(ding)的方位(wei)。請看依據(ju)“泰(tai)”卦,確(que)(que)定(ding)的方位(wei)圖(tu):
上北下南,左西右東(dong)。
由坤卦(gua)(北(bei))起始、順(shun)時針(zhen)依次為震卦(gua)、離卦(gua)(東)、兌卦(gua)、乾卦(gua)(南)、巽(xun)卦(gua)、坎卦(gua)(西)、艮卦(gua)、又返回坤卦(gua)(北(bei)),完成一個循環周期(qi)。
其(qi)他(ta)那些(xie)從卦爻“名稱”或卦辭“文字”出發的“風水學”,多(duo)(duo)數脫離實(shi)際,除(chu)了“玄(xuan)學”意義,沒(mei)有(you)(you)多(duo)(duo)少實(shi)用(yong)價值。因此(ci),學習與牢(lao)記“上北下南。左西右東”等方(fang)(fang)位(wei)規則,以及(ji)“面(mian)向南方(fang)(fang),左青龍、右白虎、前朱雀、后玄(xuan)武”等中華方(fang)(fang)位(wei)術語很(hen)有(you)(you)必(bi)要。至于(yu)其(qi)他(ta)風水理論,牽強附(fu)會的居多(duo)(duo),越扯越遠,僅(jin)供(gong)娛(yu)樂不必(bi)當真,也(ye)不必(bi)記憶(yi)了。
(四(si))《伏羲易》對中華文化的貢獻
從(cong)《伏羲易》的(de)“內容(rong)、時間(jian)、空間(jian)”三維(wei)屬性觀察,人們看到(dao)了《伏羲易》對中華文化的(de)巨大貢(gong)獻:
1.《伏羲太(tai)極圖》被后人發展出“中華養(yang)生(sheng)易學(xue)(xue)”與“中華道(dao)德易學(xue)(xue)”,其代(dai)表作品是《黃帝內經(jing)素問》、《太(tai)極養(yang)生(sheng)功》、商代(dai)《坤乾易》與周代(dai)《道(dao)德經(jing)》等。
2.《伏羲八卦(gua)圖》被后(hou)人發展出“占卜易(yi)(yi)(yi)學”,或稱“玄(xuan)學”。其代表(biao)作品為夏代《彖辭易(yi)(yi)(yi)》、周(zhou)代《文王易(yi)(yi)(yi)》與《周(zhou)易(yi)(yi)(yi)》、漢代“易(yi)(yi)(yi)經”與《京氏易(yi)(yi)(yi)傳》、明代《斷易(yi)(yi)(yi)天機(ji)》等。
3.《伏羲太極八(ba)卦(gua)圖》被陰陽(yang)師發展出(chu)“陰陽(yang)五行學”,或稱“五行易(yi)(yi)(yi)”;被風(feng)水(shui)師發展出(chu)“風(feng)水(shui)易(yi)(yi)(yi)學”,或稱“堪輿學”;被巫師道徒演繹(yi)出(chu)“命相易(yi)(yi)(yi)學”與“鬼神易(yi)(yi)(yi)學”等。
由上(shang)可知(zhi):從(cong)《伏羲(xi)易(yi)(yi)》衍生出(chu)的中華易(yi)(yi)學(xue)與(yu)玄學(xue)文化,在中國傳統文化中產生了巨大影響。
本章探索《伏羲易》展(zhan)示的原理及(ji)規律,讓人(ren)們看到了“太(tai)極、陰(yin)、陽”,以及(ji)“三生萬物”等“原始三維世界觀”,看到了“精(jing)、氣、神”支撐人(ren)體,看到了“物體、能量、場”構成宇宙世界萬事萬物。
《伏羲(xi)易(yi)》蘊含的“有無相生(sheng),顯隱共(gong)存,陰陽互變(bian)(bian),循環往(wang)復(fu)”等原理與(yu)規律(lv)(lv),印證了(le)馬克(ke)思哲學的“對立統(tong)一(yi)規律(lv)(lv)、否定(ding)之否定(ding)規律(lv)(lv)、量變(bian)(bian)到質(zhi)變(bian)(bian)規律(lv)(lv)”等認識(shi),古已(yi)有之。可以說:《伏羲(xi)易(yi)》不僅是(shi)中華(hua)易(yi)學與(yu)三維世界(jie)觀(guan)的第一(yi)源頭、而(er)且(qie)是(shi)馬克(ke)思哲學中國化的最佳(jia)載體(ti)。
伏羲皇(huang)被(bei)稱為(wei)中(zhong)(zhong)華民(min)族三皇(huang)五(wu)帝的(de)(de)“三皇(huang)之首”、“都(dou)”于宛丘,1984年發(fa)掘(jue)出了(le)羲皇(huang)故(gu)都(dou)宛丘,方廣(guang)百(bai)畝。被(bei)譽為(wei)近代地下發(fa)掘(jue)的(de)(de)規模最大(da)的(de)(de)一(yi)(yi)座地下古城(cheng)址。“城(cheng)市”出現(xian)了(le)吧!伏羲創(chuang)網罟,執(zhi)伏犧牲(sheng)養成六畜(chu),開(kai)(kai)創(chuang)人(ren)(ren)類的(de)(de)畜(chu)牧時代,結束(shu)了(le)茹毛飲血,開(kai)(kai)始(shi)吃熟食,也是(shi)(shi)一(yi)(yi)項(xiang)人(ren)(ren)類的(de)(de)重(zhong)(zhong)大(da)文明吧!伏羲制嫁(jia)娶,結束(shu)了(le)群婚(hun)、亂婚(hun),方始(shi)“一(yi)(yi)夫一(yi)(yi)妻”的(de)(de)對(dui)偶婚(hun),正姓氏,別血緣,提高(gao)了(le)人(ren)(ren)類的(de)(de)自身質(zhi)量,又是(shi)(shi)一(yi)(yi)項(xiang)關系人(ren)(ren)類的(de)(de)重(zhong)(zhong)大(da)發(fa)明吧!不論許慎的(de)(de)《說文解字(zi)》,還是(shi)(shi)其它關于考證中(zhong)(zhong)國文字(zi)的(de)(de)典籍,皆說八卦的(de)(de)八個符(fu)號(hao),是(shi)(shi)中(zhong)(zhong)國方塊(kuai)字(zi)的(de)(de)“祖先(xian)”。當代人(ren)(ren)發(fa)現(xian),在八進(jin)制,十進(jin)制出現(xian)之前,遠古中(zhong)(zhong)華祖先(xian)們已(yi)經(jing)發(fa)明了(le)二進(jin)制數(shu)字(zi)符(fu)號(hao),即“三爻符(fu)”。
(1)人文始祖
追尋我(wo)們民族(zu)的根,有幾個偉大(da)的名字是(shi)無(wu)法回避(bi)的,他(ta)們就是(shi)“三皇”—伏(fu)羲、神(shen)農、黃帝。伏(fu)羲位居“三皇”之首,中(zhong)華文(wen)明(ming)史上(shang)一些重大(da)的發明(ming)創造如畫八卦、結網罟(gu)、興嫁娶、創樂器等(deng)都附著在伏(fu)羲身上(shang),因此伏(fu)羲也就成了文(wen)化(hua)的化(hua)身,古往今(jin)來被(bei)尊稱(cheng)為“人(ren)文(wen)始祖(zu)”,“人(ren)宗(zong)爺(ye)”或(huo)“人(ren)祖(zu)爺(ye)”。當(dang)然,現代意義上(shang)伏(fu)羲文(wen)化(hua)內涵更加廣泛,凡和(he)伏(fu)羲事跡相關的事或(huo)物,諸如祠廟遺跡、民情風俗、軼聞傳(chuan)說、史籍記錄(lu)等(deng)都屬于(yu)伏(fu)羲文(wen)化(hua)范疇。
關(guan)于伏羲的(de)(de)傳(chuan)(chuan)說長久流(liu)傳(chuan)(chuan)于黃河上下、大江南北。秦漢以降,伏羲開天辟地(di)第一帝的(de)(de)地(di)位(wei)確(que)立,其(qi)事跡及(ji)相應(ying)的(de)(de)文(wen)化(hua)通過三(san)個層(ceng)(ceng)面(mian)傳(chuan)(chuan)播:其(qi)一,典籍傳(chuan)(chuan)承(cheng)層(ceng)(ceng)面(mian),經、史、子、集各類典籍代不絕書;其(qi)二,圖像傳(chuan)(chuan)承(cheng)層(ceng)(ceng)面(mian),伏羲畫像頻(pin)頻(pin)出現在墓室雕刻(ke)、建筑物(wu)彩(cai)繪、工藝(yi)品加工等(deng)各種藝(yi)術形式中;其(qi)三(san),祭(ji)(ji)祀傳(chuan)(chuan)承(cheng)層(ceng)(ceng)面(mian),從官方到民間都(dou)設(she)祠祭(ji)(ji)祀,綿延(yan)不絕。由此,形成了內(nei)容博大的(de)(de)伏羲文(wen)化(hua)。
(2)中(zhong)華龍文化
民(min)(min)(min)間藏有8000千年前(qian)的(de)(de)(de)(de)龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)(wen)物。從而可(ke)映證,龍(long)(long)(long)(long)(long)是(shi)中(zhong)(zhong)(zhong)華(hua)民(min)(min)(min)族(zu)最古老的(de)(de)(de)(de)圖騰(teng)神(shen),華(hua)夏先(xian)民(min)(min)(min)在從蒙昧走向文(wen)(wen)(wen)(wen)明的(de)(de)(de)(de)進(jin)程中(zhong)(zhong)(zhong),龍(long)(long)(long)(long)(long)圖騰(teng)始終是(shi)最顯(xian)亮的(de)(de)(de)(de)旗幟。伏(fu)羲而下(xia),炎帝(di)(di)神(shen)農、勾芒、共工、祝(zhu)融、軒轅黃帝(di)(di)等遠古文(wen)(wen)(wen)(wen)化英(ying)雄(xiong)都繼承(cheng)了(le)龍(long)(long)(long)(long)(long)圖騰(teng)。三皇五帝(di)(di)一脈(mo)相(xiang)承(cheng),他們創造的(de)(de)(de)(de)文(wen)(wen)(wen)(wen)化與龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)(wen)化也是(shi)一脈(mo)相(xiang)承(cheng)的(de)(de)(de)(de)。從而龍(long)(long)(long)(long)(long)也就成為(wei)中(zhong)(zhong)(zhong)華(hua)文(wen)(wen)(wen)(wen)化內涵博大(da)(da)、最富有魅(mei)力的(de)(de)(de)(de)形(xing)象(xiang)。正(zheng)如聞一多先(xian)生《伏(fu)羲考》所(suo)言(yan):“龍(long)(long)(long)(long)(long)族(zu)的(de)(de)(de)(de)諸夏文(wen)(wen)(wen)(wen)化才是(shi)我(wo)們真(zhen)正(zheng)的(de)(de)(de)(de)本位文(wen)(wen)(wen)(wen)化,所(suo)以(yi)數千年來我(wo)們自稱‘華(hua)夏’,歷代(dai)帝(di)(di)王都說是(shi)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)化身,而以(yi)龍(long)(long)(long)(long)(long)為(wei)其符應,他們的(de)(de)(de)(de)旗章、宮室、輿(yu)服、器用,一切(qie)都刻(ke)著龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)(wen)。總之,龍(long)(long)(long)(long)(long)是(shi)我(wo)們建(jian)立國的(de)(de)(de)(de)象(xiang)征。”其實,從更(geng)大(da)(da)的(de)(de)(de)(de)范圍而言(yan),從物質世界(jie)到精神(shen)天地(di),從上層文(wen)(wen)(wen)(wen)化到民(min)(min)(min)間習尚,龍(long)(long)(long)(long)(long)無所(suo)不在,中(zhong)(zhong)(zhong)華(hua)大(da)(da)地(di)幾乎是(shi)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)世界(jie)。隨著封建(jian)制度的(de)(de)(de)(de)消(xiao)亡,龍(long)(long)(long)(long)(long)完完全(quan)全(quan)走入了(le)普通百姓的(de)(de)(de)(de)生活,其形(xing)象(xiang)威(wei)武雄(xiong)壯,團結強(qiang)大(da)(da),成為(wei)中(zhong)(zhong)(zhong)華(hua)民(min)(min)(min)族(zu)文(wen)(wen)(wen)(wen)化最偉大(da)(da)的(de)(de)(de)(de)標識。在中(zhong)(zhong)(zhong)華(hua)民(min)(min)(min)族(zu)的(de)(de)(de)(de)心靈(ling)深處,龍(long)(long)(long)(long)(long)有著不同(tong)替(ti)代(dai)的(de)(de)(de)(de)牢固地(di)位。無論何時何地(di),“龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)傳人”這一口號始終是(shi)海內外華(hua)夏兒女團結奮(fen)進(jin)的(de)(de)(de)(de)“粘合劑(ji)”。有一句歌詞唱得(de)好:“黑(hei)頭發黑(hei)眼睛(jing)黃皮膚,永永遠遠是(shi)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)傳人”。
四.文化靈魂
在贊頌(song)伏(fu)羲(xi)的(de)(de)(de)(de)(de)(de)匾聯(lian)上,“一畫開天(tian)”是使用頻率最高的(de)(de)(de)(de)(de)(de)匾聯(lian)之一,所謂(wei)“一畫開天(tian)”就其實質,即伏(fu)羲(xi)在質樸、簡(jian)易、無框框條條局限的(de)(de)(de)(de)(de)(de)原(yuan)始思維(wei)狀態下不斷探索,在凡人俗事背后(hou)找(zhao)到了一個思維(wei)的(de)(de)(de)(de)(de)(de)制高點,對人與自(zi)然的(de)(de)(de)(de)(de)(de)關(guan)系(xi)深層(ceng)次考察,從(cong)而感悟到天(tian)地(di)萬物運動變化的(de)(de)(de)(de)(de)(de)最基(ji)本(ben)規律(lv),從(cong)具體的(de)(de)(de)(de)(de)(de)事物中抽象出“陰”和(he)“陽”兩(liang)個最基(ji)本(ben)的(de)(de)(de)(de)(de)(de)元素,并用“日(ri)月(yue)三爻圖”這種(zhong)特(te)殊語言表達(da)出來,從(cong)而打開人們認(ren)識(shi)世(shi)界的(de)(de)(de)(de)(de)(de)閘門。以“伏(fu)羲(xi)日(ri)月(yue)三爻符”為基(ji)礎的(de)(de)(de)(de)(de)(de)易學,作為中國人認(ren)識(shi)主觀世(shi)界和(he)客(ke)觀世(shi)界的(de)(de)(de)(de)(de)(de)基(ji)本(ben)模式,深刻影響了中華民族的(de)(de)(de)(de)(de)(de)思維(wei)方式,是中華文化的(de)(de)(de)(de)(de)(de)靈魂。
以上三個方面是從大(da)處著眼的(de)(de)(de)(de),如果細化(hua)論述,則伏(fu)(fu)羲(xi)文化(hua)的(de)(de)(de)(de)精神(shen)實質(zhi)還可表述為(wei):①敢為(wei)人先的(de)(de)(de)(de)創(chuang)造(zao)精神(shen);②兼容并(bing)包(bao)的(de)(de)(de)(de)團結協作精神(shen);③百折不繞的(de)(de)(de)(de)奮斗精神(shen)。伏(fu)(fu)羲(xi)和(he)伏(fu)(fu)羲(xi)時代已成為(wei)遙遠的(de)(de)(de)(de)過去,而伏(fu)(fu)羲(xi)的(de)(de)(de)(de)精神(shen)仍涌動在中(zhong)國人的(de)(de)(de)(de)血脈中(zhong)。歷朝歷代對伏(fu)(fu)羲(xi)的(de)(de)(de)(de)崇(chong)拜(bai),其(qi)實就(jiu)是對文明(ming)和(he)進步的(de)(de)(de)(de)禮贊,對勞動和(he)創(chuang)造(zao)的(de)(de)(de)(de)肯定,對無私奉獻(xian)者(zhe)的(de)(de)(de)(de)感恩(en),這(zhe)與我們弘揚民族(zu)優秀文化(hua),培育民族(zu)精神(shen),建設富強和(he)諧國家的(de)(de)(de)(de)時代精神(shen)是相一致(zhi)的(de)(de)(de)(de),也無疑(yi)會對提高民族(zu)自豪感、增強民族(zu)凝聚力、激發愛國主義(yi)情懷起(qi)到積極的(de)(de)(de)(de)作用。
1.創始龍文
在世界(jie)民(min)族(zu)之林,中華民(min)族(zu)被(bei)稱為龍(long)(long)(long)(long)(long)的(de)民(min)族(zu),華夏(xia)裔胄被(bei)稱作龍(long)(long)(long)(long)(long)的(de)傳(chuan)人。為什么被(bei)稱為龍(long)(long)(long)(long)(long)的(de)民(min)族(zu)和龍(long)(long)(long)(long)(long)的(de)傳(chuan)人?追根(gen)溯源(yuan),這一切,都肇(zhao)始于遠古時代太昊伏羲氏(shi)創(chuang)制龍(long)(long)(long)(long)(long)圖騰和以(yi)龍(long)(long)(long)(long)(long)紀官的(de)偉(wei)大創(chuang)舉。
2.典籍記述
《周易·系(xi)辭下傳(chuan)》說(shuo):“伏(fu)羲(xi)氏(shi)(shi)(shi)(shi)(shi)沒(mei).神(shen)(shen)農氏(shi)(shi)(shi)(shi)(shi)作(zuo)。神(shen)(shen)農氏(shi)(shi)(shi)(shi)(shi)沒(mei),黃(huang)帝(di)(di)(di)、堯、舜(shun)氏(shi)(shi)(shi)(shi)(shi)作(zuo)。”之(zhi)后眾多(duo)史(shi)籍(ji)幾乎是(shi)一致采用這一觀點。《漢(han)書》、《白虎通義》更是(shi)原文照抄地(di)記載。《世(shi)(shi)本》、《尚(shang)書·序》、《帝(di)(di)(di)王世(shi)(shi)紀》稱(cheng)伏(fu)羲(xi)氏(shi)(shi)(shi)(shi)(shi)、神(shen)(shen)農氏(shi)(shi)(shi)(shi)(shi)、軒轅氏(shi)(shi)(shi)(shi)(shi)為(wei)三(san)皇,《漢(han)書·律歷(li)志(zhi)》將伏(fu)羲(xi)氏(shi)(shi)(shi)(shi)(shi)列為(wei)三(san)皇之(zhi)首。魏晉(jin)之(zhi)后這一稱(cheng)謂成為(wei)眾多(duo)史(shi)學(xue)家的(de)共(gong)識(shi)。明代(dai)朱元璋(zhang)(zhang)欽定(ding)伏(fu)羲(xi)氏(shi)(shi)(shi)(shi)(shi)、神(shen)(shen)農氏(shi)(shi)(shi)(shi)(shi)、軒轅氏(shi)(shi)(shi)(shi)(shi)為(wei)三(san)皇,稱(cheng)少昊、顓頊、帝(di)(di)(di)嚳、堯、舜(shun)為(wei)五(wu)帝(di)(di)(di),從而有(you)了華(hua)夏(xia)先祖“三(san)皇五(wu)帝(di)(di)(di)”之(zhi)說(shuo)。北京國保單位(wei)“歷(li)代(dai)帝(di)(di)(di)王廟”也是(shi)按朱元璋(zhang)(zhang)的(de)欽定(ding)設立的(de)牌位(wei)。《說(shuo)文》以伏(fu)羲(xi)、神(shen)(shen)農、黃(huang)帝(di)(di)(di)、唐堯、虞舜(shun)、夏(xia)禹等(deng)作(zuo)為(wei)一種中國古(gu)史(shi)系(xi)統。山東嘉祥(xiang)縣東漢(han)末年的(de)武(wu)梁祠歷(li)史(shi)人物畫像石刻(ke),共(gong)刻(ke)有(you)11位(wei)上古(gu)帝(di)(di)(di)王圖(tu)像,也是(shi)伏(fu)羲(xi)氏(shi)(shi)(shi)(shi)(shi)為(wei)首,之(zhi)后是(shi)神(shen)(shen)農氏(shi)(shi)(shi)(shi)(shi)、黃(huang)帝(di)(di)(di)、顓頊等(deng)。
《左(zuo)傳·昭公 十七年(nian)》記(ji)述(shu):“黃帝(di)以(yi)云(yun)紀(ji),故為(wei)(wei)云(yun)師(shi)(shi)而(er)云(yun)名。炎帝(di)以(yi)火(huo)紀(ji),故為(wei)(wei)火(huo)師(shi)(shi)而(er)火(huo)名。太(tai)(tai)昊(hao)(hao)以(yi)龍(long)(long)(long)(long)(long)(long)(long)紀(ji),故為(wei)(wei)龍(long)(long)(long)(long)(long)(long)(long)師(shi)(shi)而(er)龍(long)(long)(long)(long)(long)(long)(long)名”。《路史(shi)》曰:“太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)以(yi)龍(long)(long)(long)(long)(long)(long)(long)紀(ji)官(guan)(guan),百(bai)師(shi)(shi)服,皆(jie)以(yi)龍(long)(long)(long)(long)(long)(long)(long)名。” 《史(shi)記(ji)·補三皇本紀(ji)》云(yun):“伏(fu)(fu)羲(xi)(xi)有(you)龍(long)(long)(long)(long)(long)(long)(long)瑞,以(yi)龍(long)(long)(long)(long)(long)(long)(long)紀(ji)官(guan)(guan),號曰龍(long)(long)(long)(long)(long)(long)(long)師(shi)(shi)。”《竹(zhu)書記(ji)年(nian)》記(ji)述(shu):“太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi),風(feng)姓(xing)之祖也(ye),有(you)龍(long)(long)(long)(long)(long)(long)(long)瑞,故以(yi)龍(long)(long)(long)(long)(long)(long)(long)命(ming)(ming)官(guan)(guan)”。北宋劉(liu)恕《通鑒外紀(ji)》記(ji)載(zai)“太(tai)(tai)昊(hao)(hao)時有(you)龍(long)(long)(long)(long)(long)(long)(long)馬負圖瑞出于(yu)河(he),因(yin)而(er)名官(guan)(guan),始以(yi)龍(long)(long)(long)(long)(long)(long)(long)紀(ji),號曰龍(long)(long)(long)(long)(long)(long)(long)師(shi)(shi)。命(ming)(ming)朱襄為(wei)(wei)飛龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),造書契(qi);昊(hao)(hao)英為(wei)(wei)潛龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),造甲歷;大庭為(wei)(wei)居龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),治居廬;渾(hun)沌為(wei)(wei)降(jiang)龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),驅(qu)民害;陰康為(wei)(wei)土龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),治田里;栗(li)陸為(wei)(wei)北龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),繁殖草木,疏導源泉。”《綱鑒易知錄(lu)》記(ji)述(shu):太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)立“春官(guan)(guan)為(wei)(wei)青龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),夏官(guan)(guan)為(wei)(wei)赤龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),秋官(guan)(guan)為(wei)(wei)白龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),冬(dong)官(guan)(guan)為(wei)(wei)黑龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi),中(zhong)官(guan)(guan)為(wei)(wei)黃龍(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)”。《帝(di)王世紀(ji)》、《淮南子》等史(shi)書典(dian)籍(ji)均有(you)太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)以(yi)龍(long)(long)(long)(long)(long)(long)(long)紀(ji)官(guan)(guan)為(wei)(wei)龍(long)(long)(long)(long)(long)(long)(long)師(shi)(shi)的記(ji)述(shu)。《竹(zhu)書記(ji)年(nian)》說(shuo)太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)為(wei)(wei)風(feng)姓(xing)之祖。風(feng)的上部正(zheng)是“天似穹廬”的表相(xiang),下(xia)部乃(nai)一蟲(chong)字,蟲(chong)即(ji)龍(long)(long)(long)(long)(long)(long)(long)也(ye),概之,“風(feng)”所(suo)表示的正(zheng)是“天下(xia)一條龍(long)(long)(long)(long)(long)(long)(long)也(ye)”。而(er)太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)的屬(shu)下(xia)都是以(yi)龍(long)(long)(long)(long)(long)(long)(long)為(wei)(wei)司職的官(guan)(guan)員,這(zhe)就充分說(shuo)明:“龍(long)(long)(long)(long)(long)(long)(long)”最早與太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)聯系在(zai)一起。稱太(tai)(tai)昊(hao)(hao)伏(fu)(fu)羲(xi)(xi)氏(shi)(shi)(shi)(shi)為(wei)(wei)龍(long)(long)(long)(long)(long)(long)(long)師(shi)(shi)人祖是數千年(nian)來人們的共(gong)識。
3.傳說故事
太(tai)昊(hao)伏羲(xi)(xi)(xi)氏(shi)為(wei)(wei)什(shen)么“以龍(long)(long)(long)(long)(long)紀官,號曰龍(long)(long)(long)(long)(long)師(shi)(shi)?”這與漢族(zu)(zu)民(min)(min)間傳(chuan)說中(zhong)(zhong)太(tai)昊(hao)伏羲(xi)(xi)(xi)氏(shi)創(chuang)制龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)有著密切的(de)(de)(de)(de)(de)關聯。當(dang)然(ran)傳(chuan)說不(bu)(bu)(bu)能(neng)當(dang)作(zuo)歷史(shi)(shi),但傳(chuan)說可(ke)(ke)以折(zhe)射(she)出(chu)歷史(shi)(shi)的(de)(de)(de)(de)(de)畫面(mian)。現代科(ke)學(xue)考證,中(zhong)(zhong)華民(min)(min)族(zu)(zu)心(xin)目(mu)中(zhong)(zhong)被稱(cheng)作(zuo)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)神(shen)(shen)物,是(shi)(shi)不(bu)(bu)(bu)存在的(de)(de)(de)(de)(de)。龍(long)(long)(long)(long)(long)是(shi)(shi)遠古(gu)(gu)時(shi)期人們所(suo)崇拜的(de)(de)(de)(de)(de)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng),而(er)且是(shi)(shi)由(you)當(dang)時(shi)眾(zhong)多(duo)部落(luo)(luo)的(de)(de)(de)(de)(de)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)拼湊(cou)而(er)成(cheng)的(de)(de)(de)(de)(de),是(shi)(shi)太(tai)昊(hao)伏羲(xi)(xi)(xi)氏(shi)率(lv)領的(de)(de)(de)(de)(de)部落(luo)(luo)聯盟(meng)(meng)所(suo)高(gao)舉的(de)(de)(de)(de)(de)一(yi)面(mian)旗幟。聞(wen)一(yi)多(duo)先(xian)生在《詩與神(shen)(shen)話.伏羲(xi)(xi)(xi)考》一(yi)文(wen)(wen)中(zhong)(zhong)說:"龍(long)(long)(long)(long)(long)究(jiu)竟是(shi)(shi)什(shen)么東西呢?我們的(de)(de)(de)(de)(de)答案是(shi)(shi):它是(shi)(shi)一(yi)種圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng),并且只存在于(yu)(yu)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)中(zhong)(zhong)而(er)不(bu)(bu)(bu)存在于(yu)(yu)生物界(jie)中(zhong)(zhong)一(yi)種虛擬的(de)(de)(de)(de)(de)生物,因為(wei)(wei)它是(shi)(shi)由(you)許多(duo)不(bu)(bu)(bu)同的(de)(de)(de)(de)(de)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)糅合(he)的(de)(de)(de)(de)(de)一(yi)種綜合(he)體”;“龍(long)(long)(long)(long)(long)主干部分和基本(ben)形(xing)態是(shi)(shi)蛇”。中(zhong)(zhong)國(guo)(guo)(guo)社(she)(she)會科(ke)學(xue)院哲學(xue)研(yan)究(jiu)所(suo)研(yan)究(jiu)員李澤厚說: “這可(ke)(ke)能(neng)意味著以蛇圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)為(wei)(wei)主的(de)(de)(de)(de)(de)遠古(gu)(gu)華夏氏(shi)族(zu)(zu),部落(luo)(luo)不(bu)(bu)(bu)斷戰勝、融合(he)其(qi)他(ta)氏(shi)族(zu)(zu)部落(luo)(luo),那蛇圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)不(bu)(bu)(bu)斷合(he)并其(qi)他(ta)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)逐漸演(yan)變(bian)而(er)為(wei)(wei)龍(long)(long)(long)(long)(long)”(《美(mei)的(de)(de)(de)(de)(de)歷程》文(wen)(wen)物出(chu)版(ban)社(she)(she)1981年(nian)(nian)出(chu)版(ban))。北京大學(xue)哲學(xue)系(xi)教授(shou)王東在2000年(nian)(nian)推出(chu)了他(ta)潛(qian)心(xin)研(yan)究(jiu)寫成(cheng)的(de)(de)(de)(de)(de)《中(zhong)(zhong)國(guo)(guo)(guo)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)新發現》(北京大學(xue)出(chu)版(ban)社(she)(she)出(chu)版(ban))一(yi)書。王東認(ren)為(wei)(wei),中(zhong)(zhong)國(guo)(guo)(guo)的(de)(de)(de)(de)(de)“龍(long)(long)(long)(long)(long)”源于(yu)(yu)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng),又超越圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng),是(shi)(shi)文(wen)(wen)化(hua)的(de)(de)(de)(de)(de)創(chuang)造,也是(shi)(shi)中(zhong)(zhong)國(guo)(guo)(guo)人創(chuang)造出(chu)來的(de)(de)(de)(de)(de)反映民(min)(min)族(zu)(zu)文(wen)(wen)化(hua)精神(shen)(shen)的(de)(de)(de)(de)(de)吉祥符號和美(mei)好象征。龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)是(shi)(shi)怎樣出(chu)現的(de)(de)(de)(de)(de)?又為(wei)(wei)什(shen)么叫作(zuo)龍(long)(long)(long)(long)(long)?多(duo)年(nian)(nian)來,筆者(zhe)在黃河(he)中(zhong)(zhong)下游地(di)區(qu),在豫、魯、皖(wan),在陜甘(gan)地(di)區(qu),廣泛(fan)收集民(min)(min)間傳(chuan)說和民(min)(min)間故事,并將這些民(min)(min)間傳(chuan)說歸納整理,與出(chu)土文(wen)(wen)物上的(de)(de)(de)(de)(de)中(zhong)(zhong)國(guo)(guo)(guo)古(gu)(gu)文(wen)(wen)字相印證,經過深入的(de)(de)(de)(de)(de)研(yan)究(jiu)后發現:太(tai)昊(hao)伏羲(xi)(xi)(xi)氏(shi)率(lv)領的(de)(de)(de)(de)(de)部落(luo)(luo)聯盟(meng)(meng)是(shi)(shi)最早以龍(long)(long)(long)(long)(long)為(wei)(wei)圖(tu)(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)的(de)(de)(de)(de)(de)。太(tai)昊(hao)伏羲(xi)(xi)(xi)氏(shi)是(shi)(shi)遠古(gu)(gu)社(she)(she)會唯一(yi)號稱(cheng)“龍(long)(long)(long)(long)(long)師(shi)(shi)”,并以“龍(long)(long)(long)(long)(long)”稱(cheng)謂司職的(de)(de)(de)(de)(de)部落(luo)(luo)聯盟(meng)(meng)的(de)(de)(de)(de)(de)首領。
4.龍圖騰
相傳太(tai)昊(hao)伏(fu)羲(xi)氏建都(dou)于宛丘,統(tong)(tong)領(ling)著九(jiu)大(da)(da)部落(luo)。這九(jiu)大(da)(da)部落(luo)在結(jie)盟(meng)之(zhi)前(qian),都(dou)有著自己的(de)(de)(de)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng),如蟒(mang)(mang)蛇、雄(xiong)(xiong)鹿(lu)、老虎(hu)鱷魚、巨蜥(xi)、紅鯉蒼(cang)鷹 、白鯊、長(chang)須(xu)(xu)鯨(jing)等等。華(hua)夏(xia)九(jiu)州第一(yi)(yi)次(ci)大(da)(da)結(jie)盟(meng)之(zhi)后,太(tai)昊(hao)伏(fu)羲(xi)氏集中(zhong)九(jiu)大(da)(da)部落(luo)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)特(te)色,以(yi)蟒(mang)(mang)蛇圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)為(wei)基礎,選(xuan)用鱷魚圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)頭,雄(xiong)(xiong)鹿(lu)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)角(jiao),老虎(hu)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)眼,巨蜥(xi)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)腿,蒼(cang)鷹圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)爪,紅鯉圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)鱗,白鯊圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)尾,長(chang)須(xu)(xu)鯨(jing)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)須(xu)(xu),組(zu)成(cheng)了一(yi)(yi)個新的(de)(de)(de)圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)。新圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)的(de)(de)(de)形(xing)成(cheng),標志著“伏(fu)羲(xi)始定(ding)四海(hai)之(zhi)廣(guang)、作八(ba)卦、分九(jiu)州”(見《竹書(shu)紀年》)。這個新圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)乃天下之(zhi)物也。代(dai)表著眾多(duo)部落(luo)第一(yi)(yi)次(ci)大(da)(da)結(jie)盟(meng)的(de)(de)(de)新圖(tu)(tu)(tu)(tu)騰(teng)(teng)(teng)(teng)是如何(he)確定(ding)為(wei)“龍”這個稱謂(wei)的(de)(de)(de)?我們可以(yi)從(cong)(cong)典(dian)籍(ji)記(ji)載中(zhong),從(cong)(cong)出土的(de)(de)(de)古鼎銘(ming)文(wen)、甲骨文(wen)、古籀文(wen)及傳統(tong)(tong)的(de)(de)(de)小篆中(zhong),從(cong)(cong)天空閃電的(de)(de)(de)圖(tu)(tu)(tu)(tu)像里,找到一(yi)(yi)些蛛絲馬跡。
《山(shan)海經.海內(nei)東(dong)經》云(yun):“雷(lei)澤中有雷(lei)神,龍(long)身(shen)而人(ren)頭(tou)”。《淮南子(zi)·地形(xing)訓》亦云(yun):“雷(lei)澤有神,龍(long)身(shen)人(ren)頭(tou)”。多種(zhong)典籍均載雷(lei)神為龍(long)身(shen)人(ren)頭(tou),說(shuo)明遠古時期龍(long)曾被奉(feng)為雷(lei)神。《太平御(yu)覽(lan)》卷13引《尚書·洪(hong)范》說(shuo):“雷(lei)于天地為長(chang)子(zi),以其(qi)首長(chang),萬(wan)(wan)物(wu)與其(qi)出(chu)入(ru)(ru)也。雷(lei)出(chu)地百八(ba)十(shi)三日而復(fu)入(ru)(ru),入(ru)(ru)則(ze)萬(wan)(wan)物(wu)入(ru)(ru)。入(ru)(ru)地而百八(ba)十(shi)三復(fu)出(chu),出(chu)則(ze)萬(wan)(wan)物(wu)亦出(chu)。” 古人(ren)認為萬(wan)(wan)物(wu)生長(chang)與雷(lei)電有密(mi)切聯系,以為是雷(lei)電送來了雨水,主宰萬(wan)(wan)物(wu)生長(chang)。
古(gu)(gu)籀(zhou)體的(de)(de)(de)(de)(de)“龍(long)(long)(long)”,甲(jia)骨文(wen)(wen)的(de)(de)(de)(de)(de)“龍(long)(long)(long)”,展(zhan)現的(de)(de)(de)(de)(de)既是(shi)(shi)(shi)(shi)(shi)(shi)龍(long)(long)(long)圖(tu)(tu)騰的(de)(de)(de)(de)(de)形(xing)象(xiang),同(tong)時(shi)(shi)(shi)也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)雷(lei)(lei)電(dian)(dian)出現時(shi)(shi)(shi)的(de)(de)(de)(de)(de)閃(shan)(shan)(shan)電(dian)(dian)圖(tu)(tu)像(xiang)(xiang)。而(er)周(zhou)代(dai)“古(gu)(gu)缽”銘(ming)文(wen)(wen)的(de)(de)(de)(de)(de)“龍(long)(long)(long)”其(qi)(qi)右(you)部(bu)分(fen)(fen)仍然(ran)是(shi)(shi)(shi)(shi)(shi)(shi)閃(shan)(shan)(shan)電(dian)(dian)的(de)(de)(de)(de)(de)圖(tu)(tu)像(xiang)(xiang),其(qi)(qi)左(zuo)部(bu)分(fen)(fen)已(yi)經(jing)有(you)了雷(lei)(lei)鳴之“音(yin)”的(de)(de)(de)(de)(de)成(cheng)分(fen)(fen)。漢(han)(han)代(dai)許慎的(de)(de)(de)(de)(de)《說(shuo)文(wen)(wen)解字(zi)(zi)(zi)(zi)(zi)》、漢(han)(han)印(yin)、漢(han)(han)代(dai)《張(zhang)遷碑》的(de)(de)(de)(de)(de)“龍(long)(long)(long)”已(yi)定(ding)型,“龍(long)(long)(long)”字(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)左(zuo)邊是(shi)(shi)(shi)(shi)(shi)(shi)一(yi)個“音(yin)”字(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)夸(kua)張(zhang),為雷(lei)(lei)鳴之音(yin),蘊(yun)含著(zhu)一(yi)種“隆(long)(long)隆(long)(long)”聲(sheng)(sheng)(sheng);“龍(long)(long)(long)”字(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)右(you)邊那彎彎叉叉的(de)(de)(de)(de)(de)字(zi)(zi)(zi)(zi)(zi)形(xing),為閃(shan)(shan)(shan)電(dian)(dian)之相,顯現著(zhu)新(xin)圖(tu)(tu)騰的(de)(de)(de)(de)(de)圖(tu)(tu)像(xiang)(xiang)。《說(shuo)文(wen)(wen)解字(zi)(zi)(zi)(zi)(zi)》論述漢(han)(han)字(zi)(zi)(zi)(zi)(zi)形(xing)成(cheng)的(de)(de)(de)(de)(de)途徑為“指事、象(xiang)形(xing)、象(xiang)聲(sheng)(sheng)(sheng)、會(hui)意(yi)(yi)、轉注、假借” 六個方面,而(er)這(zhe)個繁寫的(de)(de)(de)(de)(de)“龍(long)(long)(long)”字(zi)(zi)(zi)(zi)(zi)左(zuo)邊象(xiang)聲(sheng)(sheng)(sheng),右(you)邊象(xiang)形(xing),左(zuo)右(you)合之為“龍(long)(long)(long)”,完全符(fu)合中國(guo)字(zi)(zi)(zi)(zi)(zi)形(xing)成(cheng)和(he)發(fa)展(zhan)象(xiang)聲(sheng)(sheng)(sheng)、象(xiang)形(xing)、會(hui)意(yi)(yi)的(de)(de)(de)(de)(de)基本規(gui)律。從古(gu)(gu)籀(zhou)體到(dao)現代(dai)繁寫體“龍(long)(long)(long)”的(de)(de)(de)(de)(de)演變,給我們傳遞(di)著(zhu)一(yi)個重要的(de)(de)(de)(de)(de)信息(xi),“龍(long)(long)(long)”的(de)(de)(de)(de)(de)命名與電(dian)(dian)閃(shan)(shan)(shan)雷(lei)(lei)鳴有(you)著(zhu)密(mi)切的(de)(de)(de)(de)(de)關(guan)聯。在太(tai)昊伏羲(xi)氏時(shi)(shi)(shi)代(dai),先(xian)民們發(fa)現,每逢雨水降臨時(shi)(shi)(shi),烏云(yun)洶涌(yong),當雷(lei)(lei)鳴電(dian)(dian)閃(shan)(shan)(shan)之時(shi)(shi)(shi),那耀(yao)眼的(de)(de)(de)(de)(de)閃(shan)(shan)(shan)光(guang)圖(tu)(tu)像(xiang)(xiang)蜿蜒奔馳,一(yi)伸一(yi)曲,極像(xiang)(xiang)他們新(xin)制作的(de)(de)(de)(de)(de)圖(tu)(tu)騰。而(er)緊(jin)緊(jin)相伴隨的(de)(de)(de)(de)(de),是(shi)(shi)(shi)(shi)(shi)(shi)“隆(long)(long)隆(long)(long)隆(long)(long)”的(de)(de)(de)(de)(de)雷(lei)(lei)聲(sheng)(sheng)(sheng);“隆(long)(long)隆(long)(long)”聲(sheng)(sheng)(sheng)涵概著(zhu)粗(cu)壯、雄渾、深(shen)沉(chen)和(he)悠遠(yuan)等特點,給人的(de)(de)(de)(de)(de)感覺自然(ran)是(shi)(shi)(shi)(shi)(shi)(shi)雄壯、崇高和(he)神(shen)秘。于是(shi)(shi)(shi)(shi)(shi)(shi),太(tai)昊伏羲(xi)氏和(he)先(xian)民們取其(qi)(qi)“隆(long)(long)隆(long)(long)”聲(sheng)(sheng)(sheng),將代(dai)表著(zhu)眾(zhong)多部(bu)落第一(yi)次大(da)結盟的(de)(de)(de)(de)(de)新(xin)圖(tu)(tu)騰,以“隆(long)(long)”這(zhe)個音(yin)而(er)呼(hu)之。當然(ran),在太(tai)昊伏羲(xi)氏時(shi)(shi)(shi)代(dai),還(huan)沒有(you)真正意(yi)(yi)義(yi)上的(de)(de)(de)(de)(de)文(wen)(wen)字(zi)(zi)(zi)(zi)(zi), “隆(long)(long)”和(he)“龍(long)(long)(long)”還(huan)不可能有(you)什么區(qu)分(fen)(fen),它(ta)只(zhi)是(shi)(shi)(shi)(shi)(shi)(shi)一(yi)個稱謂的(de)(de)(de)(de)(de)符(fu)號。“龍(long)(long)(long)”字(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)(shi)(shi)(shi)后來(lai)人們逐(zhu)步發(fa)展(zhan)演化(hua)而(er)成(cheng)的(de)(de)(de)(de)(de)。其(qi)(qi)實, “隆(long)(long)”也(ye)好,“龍(long)(long)(long)”也(ye)好,它(ta)代(dai)表的(de)(de)(de)(de)(de)只(zhi)是(shi)(shi)(shi)(shi)(shi)(shi)閃(shan)(shan)(shan)電(dian)(dian)的(de)(de)(de)(de)(de)圖(tu)(tu)像(xiang)(xiang)和(he)雷(lei)(lei)鳴的(de)(de)(de)(de)(de)聲(sheng)(sheng)(sheng)音(yin),或者(zhe)是(shi)(shi)(shi)(shi)(shi)(shi)閃(shan)(shan)(shan)電(dian)(dian)所帶(dai)來(lai)的(de)(de)(de)(de)(de)聲(sheng)(sheng)(sheng)音(yin)。
新(xin)圖騰(teng)(teng)被太昊伏羲氏和先民們定名(ming)為(wei)(wei)(wei)“龍(long)(long)(long)(long)”之后(hou)。華(hua)夏(xia)(xia)(xia)民族(zu)的(de)(de)(de)(de)知識結構中(zhong),開(kai)始(shi)有(you)了龍(long)(long)(long)(long)圖騰(teng)(teng)的(de)(de)(de)(de)稱謂,并(bing)隨著時代的(de)(de)(de)(de)發展,逐步形(xing)成(cheng)(cheng)(cheng)(cheng)一個體型能(neng)(neng)(neng)大能(neng)(neng)(neng)小、能(neng)(neng)(neng)上能(neng)(neng)(neng)下(xia)(xia)、能(neng)(neng)(neng)明能(neng)(neng)(neng)暗、能(neng)(neng)(neng)起能(neng)(neng)(neng)臥、擅(shan)爬(pa)會(hui)游、彎轉(zhuan)曲折、快速行進、善于(yu)變化(hua)、能(neng)(neng)(neng)量巨大、天上可(ke)飛、水中(zhong)可(ke)藏的(de)(de)(de)(de)龍(long)(long)(long)(long)的(de)(de)(de)(de)概(gai)念。太昊伏羲氏把龍(long)(long)(long)(long)圖騰(teng)(teng)作為(wei)(wei)(wei)族(zu)徽(hui),龍(long)(long)(long)(long)圖騰(teng)(teng)從此成(cheng)(cheng)(cheng)(cheng)為(wei)(wei)(wei)華(hua)夏(xia)(xia)(xia)帝業的(de)(de)(de)(de)象征(zheng),龍(long)(long)(long)(long)圖騰(teng)(teng)渲示著華(hua)夏(xia)(xia)(xia)九(jiu)州的(de)(de)(de)(de)大團結和大融合(he)。在遠古(gu)的(de)(de)(de)(de)原(yuan)始(shi)社會(hui)狀(zhuang)態下(xia)(xia),雖(sui)然還沒(mei)有(you)階級,還沒(mei)有(you)剝削,但(dan)是,人(ren)們只(zhi)要看到(dao)龍(long)(long)(long)(long)圖騰(teng)(teng),就會(hui)立即簇擁到(dao)龍(long)(long)(long)(long)圖騰(teng)(teng)之下(xia)(xia)。隨著歷史的(de)(de)(de)(de)積(ji)淀和蘊蓄,龍(long)(long)(long)(long)成(cheng)(cheng)(cheng)(cheng)為(wei)(wei)(wei)溝(gou)通天地(di)的(de)(de)(de)(de)吉祥(xiang)瑞獸。在人(ren)們的(de)(de)(de)(de)心目中(zhong),龍(long)(long)(long)(long)集(ji)日月之精(jing)(jing)華(hua),匯天地(di)之靈氣,具(ju)百獸之形(xing),兼(jian)包容四海、吐納百川之胸襟。龍(long)(long)(long)(long)是中(zhong)華(hua)民族(zu)的(de)(de)(de)(de)精(jing)(jing)神符(fu)號、文(wen)化(hua)標志(zhi),是吉祥(xiang)嘉瑞的(de)(de)(de)(de)象征(zheng),龍(long)(long)(long)(long)圖騰(teng)(teng)顯示了無與倫比的(de)(de)(de)(de)凝聚力(li)(li),有(you)著巨大的(de)(de)(de)(de)感召(zhao)力(li)(li)和吸引力(li)(li)。龍(long)(long)(long)(long)文(wen)化(hua)是維系中(zhong)華(hua)民族(zu)眾志(zhi)成(cheng)(cheng)(cheng)(cheng)城的(de)(de)(de)(de)精(jing)(jing)神紐帶(dai).成(cheng)(cheng)(cheng)(cheng)為(wei)(wei)(wei)民族(zu)傳統、民族(zu)感情(qing)、民族(zu)精(jing)(jing)神的(de)(de)(de)(de)集(ji)中(zhong)體現。
5.考古證明
從(cong)考(kao)古(gu)的(de)(de)(de)發現研(yan)究看(kan),在人們的(de)(de)(de)意識當中,龍(long)(long)(long)(long)(long)與(yu)人的(de)(de)(de)關(guan)系意識,從(cong)6000多年(nian)(nian)前開始一(yi)直延續(xu)下來。建國以來,在黃河,長(chang)江流域都(dou)(dou)曾發現過新石(shi)器(qi)時(shi)代(dai)有(you)(you)關(guan)龍(long)(long)(long)(long)(long)文化的(de)(de)(de)遺跡和(he)遺物。如內蒙古(gu)赤峰地區出土的(de)(de)(de)玉(yu)雕(diao)龍(long)(long)(long)(long)(long), 該玉(yu)雕(diao)龍(long)(long)(long)(long)(long)為(wei)(wei)(wei)碧綠(lv)色,高26厘米,重1000克(ke),身(shen)體呈英文字(zi)母(mu)C的(de)(de)(de)形狀,因此被(bei)命名為(wei)(wei)(wei)C形玉(yu)雕(diao)龍(long)(long)(long)(long)(long),距今(jin)5500年(nian)(nian);湖北黃梅縣焦(jiao)墩(dun)出土的(de)(de)(de)河卵石(shi)擺塑龍(long)(long)(long)(long)(long), 形象為(wei)(wei)(wei)鹿頭蛇(she)身(shen),長(chang)4.46米,距今(jin)6000余年(nian)(nian)。這(zhe)些發現都(dou)(dou)曾引發考(kao)古(gu)界(jie)和(he)史學界(jie)對龍(long)(long)(long)(long)(long)文化的(de)(de)(de)探索.人們曾預言,具(ju)有(you)(you)發達(da)原始農業的(de)(de)(de)黃河流域,有(you)(you)可能找(zhao)到原始龍(long)(long)(long)(long)(long)文化的(de)(de)(de)影子.這(zhe)一(yi)推測(ce)在1987年(nian)(nian)終于(yu)得到證(zheng)實. 這(zhe)一(yi)年(nian)(nian)在河南省濮陽市西水(shui)坡(po)發現了一(yi)座古(gu)墓(mu)葬,墓(mu)葬右龍(long)(long)(long)(long)(long)左虎,中間睡一(yi)個(ge)身(shen)高達(da)一(yi)米八四的(de)(de)(de)男性(xing)墓(mu)主。龍(long)(long)(long)(long)(long)的(de)(de)(de)圖像(xiang)是用蚌殼堆積而成的(de)(de)(de),屬于(yu)體型較大的(de)(de)(de)鱷形龍(long)(long)(long)(long)(long),形象同后世成形的(de)(de)(de)龍(long)(long)(long)(long)(long)紋比(bi)較接近。經測(ce)定,距今(jin)為(wei)(wei)(wei)6400百年(nian)(nian)加減135年(nian)(nian)。
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