Esim - 轶闻录第十九期之治水记七
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华夏一,治水

禹的治水计划一言概之就是“疏导”,就是加宽加深河床,合百川为十数股主流,
使原来南向的黄河北向而入海。这是禹总结历来的治水经验后得到的唯一办法,
但如此大规模的改道,会涉及东方下游众多东夷部落的福祉,如不能妥善解决,
再好的计划也无法实施。强要实施,只能引起炎黄与东夷这两大早已同化数百
年的氏族部落集团互相争斗的惨剧。帝舜在此起了关键的作用。史记记载,“岁
二月,东巡狩,至於岱宗,祡,望秩於山川。遂见东方君长,合时月正日,同
律度量衡,脩五礼五玉三帛二生一死为挚,如五器,卒乃复。”这里司马迁分
明写得是一次东西两集团定盟之事,却被郑玄单纯解释为天子祭天之礼,古人
之蔽也。在得到了来自东夷集团(徐旭生认为皋陶和伯益应出于东夷)的合作
之后,禹的治水计划终于可以实施了。大禹治水的过程想必大家都很熟悉了,
率领徒众敷土随山刊木,治水十三载,三过家门而不入等等不一而足。至于大
禹治水的范围,史书是通达九州,凿龙门开吕梁;而徐旭生先生则考虑到当时
尙处铜石混用时代,如此浩大艰巨的工程是无法完成的,因此认为只是在衮,
青二州,主要是在衮州,也就是现在的河南。但毋庸置疑,这次治水的工程量
是相当浩大的,即使只是衮州一处,以百姓诸侯之力尚需十三载乃成,由此可
见一斑。一个严重的问题来了,人数如此庞大的施工队伍常年在外治水,后勤
从何而来?答案就是来自鲧治水时期保留下来的那些为城墙所保护的炎黄部族
以及部分东夷部落。那么是以什么形式获取的呢?我想在这里做一番推测,这
个推测的结果,是本文最核心的观念。

共工氏之伯九有。——国语•鲁语上

礼记•祭法对此的解释是共工氏之霸九州也。这句话今人有拿来说明共工氏
与鲧其实是一人,因为这里分明说共工氏的长子霸有九州(即天下),而鲧
的儿子禹,也是史载定天下为九州的千古一帝。不可能在如此短的时间内有
两个定九州的人,因此实为一也。我以为这样的推断过粗,为过多的古书解
释所蒙蔽,未得其实。正确的解释是,九有非指霸有天下,而是指一种新的
上纳,或可说赋税制度。这处关键似乎尚未有方家阐明,容我一一道来。

如果之前我们关于共工氏与鲧一族的土地具有某种财物属性(因为是“劳动”——
治水后,水降土现的成果)的分析不错的话,共工阶层很有理由向在这片
土地上农牧的人收取一定的物产,这种形式,就叫做“九有”。为什么叫九有
呢?这里又和另外一个我们熟知而又模糊的名词有关,那就是“井田制”。
据说这种制度行于夏商周三代。何为井田?《谷梁传•宣公十五年》:“古者
三百步为里,名曰井田。”井田制又可分为八家为井而有公田与九夫为井而
无公田两个系统。记其八家为井而有公田者,如《孟子•滕文公上》 载:
“方里而井,井九百亩。其中为公田,八家皆私百亩,同养公田。公事毕,
然后敢治私事。”记其九夫为井而无公田者,如《周礼•地官•小司徒 》载:
“ 乃经土地而井牧其田野,九夫为井,四井为邑,四邑为丘,四丘为甸,
四甸为县,四县为都,以任地事而令贡赋,凡税敛之事。”

那么共工氏之时是否也有井田,而这个井田是八家为井还是九夫为井呢?钥匙
就是“九有”。聪明的读者肯定已经知道答案了,肯定是九夫为井。但我不想武断,
让我来一番逻辑上的阐发。盖当时一户农人(夫)最为合理的经营土地的方式
就是“井”这种模式了。农人居于井字正中之地,兼养家畜织纺,而周围八处则
种以庄稼,这就是一个当时最小的经济单元。有鉴于此,共工要收取这一个“井”
的物产时,怎么收?像八家为井那样明指一块公田那是后世统治者愚蠢的做法,
因为这样明显会增加农人的对立情绪,试问在私有制已然成风之时,有谁愿意
在明明不是自己的土地上干活呢?而且八家为井也不合具体的情况,若共工指
农地为公田,则井正中地的家畜织物就无所得,指井正中,则外八处谷物无所得。
如何是好?高明的办法是这九块地的产物都收取一份。看来九夫为井是比较合理
的。那么还有一个问题,这“一份”是多少呢?《孟子•滕文公》:“夏后氏五十而贡,
殷人七十而助,周人百亩而彻,其实皆什一也。”这里说的很明白,是十分之一。
我在这里想重点强调一下,为什么是十分之一,因为也可以是九分之一(按八家
为井的直观逻辑),这样不是更多一点么?这里涉及到一个抽象逻辑的问题。
当时文教未兴,数学更是不兴。要想向文盲的普罗大众解释清楚九分之一,十分
之一这样的抽象逻辑,是几乎不可能的。而又不能明指一块田是公田,怎么办呢?
十分直观,共工向农人解释道,你的“井”不是九块地吗?但是因为这地是因为我
治水而得来的,那么这地的物产我也有份。我想让你从这九块地各取一份给我,
这一份不多不少,九份总和只要是等于这九块地中一块地的产量就行了。所以实
际上是有十块田,那第十块田的物产,就是你应该给我的。农人一听明白了,照做。
多么狡猾的逻辑啊,凭空中,就多了一块田,共工阶层就是以这样不知不觉而又
看似合情合理(即尊重了农人的私有权,又替自己治水的功劳取得了一份收入)
的方式,对农人进行了有史以来第一次剥削。

推论完毕,看来“九有”在逻辑上是中国有史以来第一种赋税制度是无疑的了。我
还想说一个有意思的小假说,日语中“十”的发音是“じゅう”,与“九有”的发音十
分相似。想来是因为其古时也有类似演化的赋税制度,而且影响颇深,以至于数
字十这个概念与发音竟是来源于此。

好了,后勤的问题解决了。大禹带着一众治水之工披星戴月,翻山越岭,疏浚
河流,水降土显。而恰恰在这一降一显之间,国家,也就在等着大有为之主的
召唤了。


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