Esim - 轶闻录第十六期之治水记四
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共工氏

排名第二的共工氏的特点是善治水,黄河之水,古人视之为水神。当时的
文明用大河文明冠之可以。千万的部落依河而居,农牧生活,一切用水均
取自于河; 朝觐玄宫,往来交通也因于河。应有数千年后半山吟咏“采
舟云淡,星河鹭起,画图难足”之概。一开始人们并没有特别好的治水办
法,只是根据经验,视河水涨落的极限,聚居在两岸二里左右,这样就足
以应付普通的河水泛滥。但共工氏聚居的地方正处黄河冲入下游的拐弯处
(一说在伊水,洛水之间,一说是河南辉县共水处,抑或两处皆是),水
流减缓,所带泥沙极易堆积,因此水患频频。共工氏治水的方法是“壅防
百川,堕高堙庳”( 国语•周语),就是堵住小河,使归大川;又铲低高处
的土运到低处添高,以获得更多的田地。这两个兴修水利的方法对发展农
业增进人口是极有成效的,共工氏的实力在当时各部族中可谓翘楚。因此
共工氏被讙兜推举为“旁聚布功”,列为第二,实至名归。但是尧仍然以
“善言,其用僻,似恭漫天,不可。”之由将其排除在继承者之外,又是
为何呢?

先来一番词源的探寻。想必许多人都想到过,共工的“共”字可当共同,
一齐解,而“工”的甲骨文之形为一“T”型下为口,表示动作夯,兴修土
木之意。一齐兴修土木,说与治水有关似不勉强。而这么多人一起施工,
而且是具有系统性质的工作,必须有事前的设计与布画。而当时文字未兴,
所有这些计划只能在少数高人的脑中,那么“善言”就是组织策划工程所
不可缺少的能力了。而共工氏族内就有具备谋划治水并善言的能人,外人
以此为奇,名之共工。共工还是工么?非,共工是专门组织管理百工的工,
劳心者也。这里必须指明,至此,除了神巫,第二个不必从事农牧业基础
生产的阶层出现了,历来无以名之,暂名之以“共工阶层”(工不能自成
为阶层,只是附属于神巫或是共工)。 按共又有恭敬,供奉之意,引申一
步,在共工氏这一支,共工这个阶层地位很高,似乎居于统治地位。这里
出现了一个重大的问题,这个统治阶层的权力来源不是来自于“天神”,
恰恰相反,这个阶层的出现是因为他们煽动了人民起来,依着自己的力量
改变了地貌与水流从而丰富了物产。当时主流的意识形态是什么呢?国语
•周语“古之长民者,不堕山,不崇薮,不防川,不窦泽。”这就是说要顺
其自然,无为而治,这是当时大多数神巫统治阶层的哲学与施政思想。前
面赞颂帝颛顼的话也有类似的含义在其中。这也是强调修身治气,取地之
财而节用,富而不骄,贵而不舒等为帝者修为所必然的外延。不这样的话
会如何呢?国语•周语接着说道,“昔共工弃此道也,虞于湛乐,淫失其
身,欲壅防百川,堕高堙庳,以害天下。皇天弗福,庶民弗助,祸乱并兴,
共工用灭。” 这里我们又看到了“虞于湛乐,淫失其身”这样的字眼,反
推之,我们可知在共工氏这一族的财富的积累是迅速的,而且是集中到了少
数人的手里,所以才能让其恣意挥霍。这里的要点是“以害天下”,共工氏
壅防百川,堕高堙庳,自己是得着好处了,但是旁边的氏族部落却遭了殃。
而这个部落不是别的,正是帝颛顼及其直系后裔的氏族。两族开始争斗,因
而历史上就流传下了关于共工与帝颛顼,共工与祝融氏(也是著名的大巫氏
族,应与帝颛顼有密切关系),甚至与上古大神神农,女娲之间发生战争。
我以为这些战争传说的背后其实是两种有着截然不同朴素哲学理念的统治阶
层,共工阶层与神巫阶层之间的较量。

可以肯定在最开始,共工氏是占了上风的,因为其善于用水,能“振滔洪水,
以薄空桑”,空桑就是帝颛顼所在,那里有当时部落联盟的宗教圣地“玄宫”。
到了这个地步,势力更为庞大的神巫系统的部落联合了起来,祝融氏应是其
中最力者,终将共工氏击败。这里我想小议一下“不周山”为何。 司马贞
《史记•补三皇本记》:“诸侯有共工氏,任智刑以强霸而不王;以水乘木,
乃与祝融战。不胜而怒,乃头触不周山崩,天柱折,地维缺。” 《淮南子•
天文训》:“昔者共工与颛顼争为帝,怒而触不周之山,天柱折、地维绝,天
倾西北,故日月星辰移焉;地不满东南,故水潦尘埃归焉。”我们可以看到,
不周山是在共工氏失败之后,以头怒触的,是一种自杀式的毁灭,而非制敌
之术。何谓“不周山”?不周全之山。自然界中除了像广西桂林那般的地貌
外,中原地带怎么会有不周全之山呢?一个可能的推测是,这是人工之物,
实际上应该是一处的堤防,很有可能当时的共工氏的聚落地形是三面环山而
一面临河,而水患尤烈,因此积厚土以为堤防以治水。年深日久,成为极高
之堤,以至于使人有山之感,又因只挡一面,冠以名曰不周山。这处高堤凝
聚着共工氏数辈人的心血,是共工氏的象征。很显然,在共工氏战败,逃回
故地之后,羞愤不已,头触高堤以谢罪,也是情之所至。但为什么会“天柱
折,地维缺。”呢?不可考,也许当时碰巧此地附近发生了地震,因而使得
高堤崩坏了吧。又或者是因了这次地震(部众可能以为是天谴呢。)改变了
战场的局势,从而有利于神巫一派也未可知。但我们看这次大失败后直至尧
舜,仍有共工氏记载,而且从其在帝尧一代仍有很大的势力可知,神巫系统
从来就没有正真彻底的击败过共工一支。但由于共工氏与神巫系统结怨太深
以致不可调和(尧语“似恭漫天”),而且其“旁聚布功”只是损人利己之术,
无法奉之四海(尧语“其用僻”),因而被神巫系统的帝尧所否定,自在情理
之中。共工阶层自身修为素养也许比神巫阶层的精英来说也许是不高,但这
是教育问题,我们似乎也可以想见当时的教育是为神巫阶层所垄断的,所以
不能太苛求。待以后文化昌明,自能迎头赶上。而其所执有的改天彻地,
不屈从于自然力的精神,是值得称赞的。

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轶闻录第十五期之治水记三 (11 years ago)

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轶闻录第十七期之治水记五 (11 years ago)

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