“禹平水土”与天下秩序的展开——从《豳公盨》“■山濬川”说起

Da Yu's Management of Mountains and Rivers and the Formation of the World Order——Discussing from“Suishan Junchuan(■山濬川)”in Bingongxu(豳公盨)

大禹的作为在中华文明起源进程中具有枢纽性意义。《豳公盨》及《书序》用以总括禹功的“随山濬川”一语为并列动宾结构。“濬”字构形为残通水道,使川更成为川;《豳公盨》对应今本《书序》“随”字之表意字“(■)”,所会之意与此相类。《说文》“隓”字“败城阜”的训释正与此合,即去除此类人工作为,使山更成为山。如此,(■)字一形所含阜形部件实暗含伯鲧与大禹应对洪水措施的关键区分,造作城阜与毁败城阜。由此进入周人历史视野中先民迈向统一秩序进程之历史图景。伴随上古分散族群渐趋沟通而来的是相互之间的争斗。这一异质社群间相互怨乱的极致是作为治理根基的部族神之争。“洚水”乃这一乱局的表征。对此,共工氏及此后鲧的方案是“壅防百川”以致形成独立邦国而拒绝沟通以止乱,大禹则与之相反,“随山濬川”,直面怨乱并寻求解决之道。在恢复山川秩序之自然的思想意识中,中华文明正式开始了天下体系的构造。

The deeds of Da Yu("大禹")are of pivotal significance in the process of the origin of Chinese civilization.The phrase"Suishan Junchuan",which used to summarize Da Yu's achievements in Bingongxu,should be analyzed in terms of the verb-object parallel structure.Similar to the meaning of"濬",which is dredging watercourses and restoring the river to its original state,the character"■"originally means removing ramparts and restoring the mountains to its original appearance.In this case,the"阜"part in the character"■"actually implies the key distinction between Yu and Gun("鲧")'s way of taming the water,which is building and destroying the rampart,respectively.Thus,we can understand the ancient China's unification process in the historical perspective of the Zhou Dynasty.Along with the communication among the ancient decentralized tribes,the fights also came.The extreme of this type of struggle was the involvement of the tribal guardian gods,which was expressed by rivers that had changed their direction of flow by human intervention.Gonggongshi("共工氏")and Gun suggested forming an independent state without communicating to avoid fighting by"blocking rivers"On the contrary,Yu's implementation is"Suishan Junchuan",which is to face up to the fighting between tribal deities and to seek a solution.With the ideology of restoring the natural appearance of mountains and rivers,Chinese civilization started the construction of the world order.