晒晒历史
Submitted by kzeng on Fri, 2004-12-17 01:31新做了一个晒晒历史专栏, 把几年来沉积在历史版精华区的帖子再重新贴出来,晒晒太阳。从这些帖子里,也可一窥当年历史版的盛况。呵呵,不知现在和当年比,能有几成。
吾自寐言
新做了一个晒晒历史专栏, 把几年来沉积在历史版精华区的帖子再重新贴出来,晒晒太阳。从这些帖子里,也可一窥当年历史版的盛况。呵呵,不知现在和当年比,能有几成。
From Publishers Weekly
This useful resource is also dangerously absorbing, allowing readers to pore over charts, maps and short articles on such subjects as the golden age of Athens, the 16th-century expansion of the Mughal Empire through India, the foreign policy of Mao Zedong and the break-up of the Soviet Union. This overview of human history, with 450 maps and 160 illustrations, begins with the emergence of Homo sapiens and culminates with the post-WWII era, moving among various regions of the globe in chronological order. It's divided into sections on ancient, medieval, early modern, Enlightenment and 20th century history, with easy-to-read two-page entries covering such subjects as "Barbarian Invasions of the Roman Empire, 100-500" and "The Development of Australia and New Zealand Since 1790." The section on postwar life includes charts showing migration patterns, female enfranchisement, distribution of wealth across the globe and changes in the environment. O'Brien, a professor at the London School of Economics, has done a fine job editing this concise edition, an excellent gift book for students of history.
Copyright 2002 Reed Business Information, Inc.
With its multicultural orientation and dazzling maps, photos, and artworks, the DK Atlas of World History is the first truly global chronicle of humankind's experience on Earth. Remote-sensed data and digital cartography provide the most accurate mapping ever used in a historical atlas. Every map is enhanced by photographs, artworks, diagrams, timelines, and expertly researched and clearly written annotations and text. Produced in consultation with a team of over 30 academic historians, geographers, and cartographers, the atlas uses a two-tier approach: Part One-the Eras of World History-presents a global overview of the last 60,000 years, while Part Two-Regional Histories-focuses on specific geocultural areas, including coverage of places and peoples often ignored by more traditional atlases. All these elements combine to create a historical atlas that is a joy to explore, easy to use, and unmatched in its breadth and depth of information.
关于帝喾,仅有两点是比较可靠的,第一,周人的氏族从他而出,并且他是唯一一个享受周人禘祭的人(或神),只有周人供奉他;第二,便是《国语·鲁语》上说的:帝喾能序三辰以固民。 韦昭的注释解释为:“能次序三辰(日月星)以治历明时,教民稼穑以安”。《五帝德篇》也说他“历日月而迎送之”。可能帝喾对于天文历法有所贡献吧。但是帝喾入选五帝最重要的还是因为他和周人的关系,周人得天下,对喾得祭祀自然也影响到周所统治得广大区域,喾得地位也不断得被提高,虽然比起黄帝、颛顼,喾逊色了些,但是谁让他是周人的先祖呢?就好比蚩尤其实也是大英雄一类的人物,但是后来华夏体系的部族处在强势地位,蚩尤就只有做饕餮的份儿了。(不过在某些少数民族中,蚩尤还是被当作英雄供奉的)。
回到上一篇结尾的几个问题:
为什么《礼记·祭法篇》里说:“有虞氏禘黃帝而郊嚳,祖顓頊而宗堯。夏后氏亦禘黃帝而郊鯀,祖顓頊而宗禹。殷人禘嚳而郊冥,祖契而宗湯。周人禘嚳而郊稷,祖文王而宗武王。”?
这个问题很简单, 因为这是后世齐鲁的儒者篡改的, 这段话的原出处是《国语·鲁语》中展禽的一段话,原话是:
“有虞氏禘黄帝而祖颛顼,郊尧而宗舜;夏后氏禘黄帝而祖颛顼,郊鲧而宗禹;商人禘舜而祖契,郊冥而宗汤;周人禘喾而郊稷,祖文王而宗武王。”
一对比,显而易见,喾的地位被提高了很多。把商人的禘舜改为禘喾,这可能是因为周人(特别是后世的儒者为了他们的学说)想证明他们与前代统治者或被他们征服的民族是同根同祖,崇拜同一祖先。并且进一步推崇他们的始祖。
而更改有虞氏的祭祀,则是因为改这段话的儒者错误的理解了这段话的原意,有虞氏和夏后氏的时代不可能有这么完备的和周人一样的祭法。这里的有虞氏其实指的是陈国(有虞氏的后裔),而夏后氏指的是杞人和鄫人(夏后氏的后人),商人指的是宋人(商朝的遗民)。齐鲁早起的儒者以为这里的有虞氏、夏后氏、商人是实指(他们也比较希望这样来理解),又因为有虞氏只有舜一朝,无法解释“宗舜”一说,只好把“宗舜”向前推为“宗尧”,如果“宗尧”了,那么有虞氏就不能再“郊尧”了,只好“郊喾”了。这其实也说明了在写《礼记·祭法篇》的时候,五帝(黄帝,颛顼,喾,尧,舜)已经被齐鲁的学者接受并在他们之间广泛流传了。
丢开这个无聊的考证古书的问题,想一个更有趣的问题。帝喾入选五帝是因为周人的缘故,周人崇拜祭祀喾,而周人又得了天下,于是喾的地位被大大的提高了,继承周人精神文化的齐鲁学者发扬了周人的传统,或者说是华夏体系的传统,参照五行学说,确定了包括帝喾的五帝名单。
那么后来秦人又得了天下,秦人的祖先神灵又是哪几位呢?为什么汉高祖刘邦会疑惑天有五帝,而秦人只祭祀四帝?秦人祭祀的又是哪四位古帝?代表秦人文化传统的《吕氏春秋》中所列出的五帝又是哪五个?hoho,留在下一回《冲突!西方和东方的五帝》再说:)