許倬云

顧頡剛整理中國古代傳統(tǒng)，提出了層層累積的觀念，以解釋傳統(tǒng)系統(tǒng)在時間軸在線的建構(gòu)過程。顧氏的說法，表面上頗與考古地層學(xué)的觀念相近，然而考古的地層一層便是一層，如果上下兩層的文化各有自己的淵源，則上下之間未必有承襲的關(guān)系。

郭大順清理五帝傳統(tǒng)，都是真的從考古數(shù)據(jù)著手，遂能將時空兩個軸線整合為原定古代傳統(tǒng)的線索?！蹲穼の宓邸返睦碚撆c實證基礎(chǔ)堅實，因此有如此可佩的研究成果。

蘇秉琦從大量考古資料中，依據(jù)地層學(xué)與形制學(xué)的線索，將中華大地的考古文化，理出區(qū)系類型的系統(tǒng)，終于實證地指出，中國的古代文化是許多系統(tǒng)之間的接觸交流、迎拒與融合。這一宏偉理論，兼攝時空的多元互動。蘇先生的貢獻(xiàn)，不僅為中國考古學(xué)提示了解釋演變的理論，我相信這一理論，還可適用于世界各處文化的互動過程。

郭大順是蘇先生的入室弟子，《追尋五帝》即是將蘇先生的考古理論，施之于傳說的研究。我在拙作《萬古江河》中，論述中國歷史文化的長程發(fā)展，以及近來全球化的展望，也是拜領(lǐng)蘇先生理論的啟示。

回到“五帝”這一課題，誠如郭先生的研究，這些古代傳說中的人物，都有所歸屬，分別與古代若干族群的文化，有一定的關(guān)系，凡此本書均有詳細(xì)論列。除此之外，更多一步推論，我們也無妨矚視，古人為什么不斷建構(gòu)幾個不甚相同的“五帝”系統(tǒng)？

我以為，古代族群眾多，每一個文化系統(tǒng)都有自己的祖先祠、英雄譜。在不斷地融合與重組過程中，這些記憶中的重要形象，也必須重加編排，以建構(gòu)各部分相互之間的親屬關(guān)系，或者解釋其接受與排斥的理由。最后，正如我們熟知的，“黃帝”成為所有中國人的共祖，“炎帝之后”勉強(qiáng)列為共祖的配角！

距今四五千年時，若干曾經(jīng)興盛的古代文化，忽然都趨于衰敗，同時也有移徙別處的現(xiàn)象。只有本來并不十分出色的中原，不但存留了下來，而且竟形成后世中國的核心地區(qū)。在這里，又接納融合了新來族群，確立了夏、商、周的“三代”。這一個沿著黃河兩岸發(fā)展，西逾華山，東至海岱的核心地帶，其文化英雄事跡是堯舜禹禪讓與湯武征伐，凡此都足以延至這一核心地區(qū)政權(quán)的“合法性”。核心文化也可上溯其祖源，炎黃遂是其正統(tǒng)的先世，而將若干挑戰(zhàn)者，列為反面人物，例如蚩尤與共工，甚至“諸夏”譜系之列的東夷英雄后羿，也只能列入閏統(tǒng)的另冊，由少康取回諸夏的“合法”地位。

我以為，不同的“五帝”系統(tǒng)，可能是在不同情景下，將那些與核心有關(guān)聯(lián)，卻又不是核心直系的古代族群，以其英雄或祖先親族，排列為一群可以接受，但又不必然是祖先的英雄譜系。于是，最為邇近的東方族群，有太昊、少昊代表日神崇拜的東夷集團(tuán)，帝嚳（高陽氏）則代表了原在北方，后裔中一部分遷移淮漢的祝融八姓，而顓頊則以其隔離天人的大巫身份代表了可能原在渤海平原的族群。至于稍后接觸與互動的南方蠻越與北方的戎狄之屬，則只能在擴(kuò)大同祖的旁系子孫，安排其位置。戰(zhàn)國秦漢多次整理傳說系統(tǒng)，或可作如此推測。

郭先生此書勝義，處處可見，讀者自能體會，我不必多所絮叨。此書早已在香港出版，現(xiàn)在在內(nèi)地出版，實是國內(nèi)考古學(xué)界的好事。蘇秉琦一生獻(xiàn)身于建構(gòu)理論系統(tǒng)，從他早年瓦鬲的整理，到區(qū)系類型的方法學(xué)，為中國考古學(xué)，以實際數(shù)據(jù)的歸納，提出綱舉目張的闡釋。我讀書時不在中國，未能親炙大師教誨，僅能從他的研究，私淑體會博大精深之處。郭大順是蘇先生的大弟子之一，在蘇先生百年冥壽之時，將本書引回內(nèi)地，庶幾考古學(xué)家以外的讀者，也有開卷得益，誠是可喜之盛事！囑我為序，十分榮幸，謹(jǐn)以管見獻(xiàn)曝高明。

二〇〇九年十一月十九日

In his reexamination of the ancient history of China，Gu Jiegang proposed a theory of multi-layered stratification to explain how the traditional system was constructed in terms of the axis of time and space.On its surface，what Mr.Gu proposed shares some similarity with archaeological stratigraphy.But in archaeology，one layer is one layer.Even if each layer is distinguished by its own characteristics or demonstrates its own cultural origins，some continuity as well as new features in the next layer still should appear for us to detect the changes taking place in the time span in-between to tell that there is a successive lineage to trace.

Mr.Guo Dashun’s exploration of the five emperors in Chinese history is entirely built upon archaeological evidence.That’s why he is able to integrate axis of time and space into clues to trace back ancient traditions.Since In Search of the Five Emperors is construed with convincing theory supported by solid evidence，it comes as no surprise that the Chinese version of this book is wellreceived with high compliment from colleagues and general readers.

Aided with clues from stratification and typology，Mr.Su Bingqi，investigating a massive data base of field Chinese archaeology，successfully construes his typological lineages of artifacts in given regions by which he illustrates that Neolithic cultures in China underwent constant contacts between multiple systems.During this process，reception，rejection，adaptation，and assimilation occurred.His outstanding typological theory presents a picture of repeatedly multi-level interactions in time and space.In my opinion，Mr.Su’s contribution provides not only a theory for Chinese archaeologists to explain what happened in China，but also a universal framework to explain cultural interactions elsewhere in the world.

Mr.GuoDashun wasMr.Su’sstudent.In Search of the Five Emperors is an application of Mr.Su’s archaeological theory to the study of legends.I was also inspired by Mr.Su’s theory when I introduce the uninterrupted development of Chinese history and cultures，and anticipate the future effects of globalization in my book The Rivers beyond Eternity （Wangu jianghe）of which an English version is now published by Columbia University Press as China：A New Cultural History.

Let’s turn back to “the five emperors.”As indicated by Mr.Guo’s research，these heroes of ancient legends must have their origins and each of these figures was connected in some way with the culture of a certain tribal group.Their stories and evolution thereof are narrated and analyzed in great detail in the book.Apart from the narrations，he may go one more step ahead and try to explain why the ancient people constructed again and again the systems of “the five emperors” in a way drastically different from one another.

There were many tribal groups in ancient times and each cultural system had its own cultural heroes who were worshipped as ancestors.During the process of constant assimilation and regrouping，these important images had to be reshaped in people’s memory so that new kinships between different parts could be constructed，or the reasons for rejection and adaptation demand explanation.Finally，as we all know，“Emperor Huangdi”was chosen to be the common ancestor for all the Chinese people and “Emperor Yandi came after”merely as a supporting figure to “Emperor Huangdi”!

Four or five thousand years ago，some of the once-flourished Neolithic cultures either came to a sudden decline or moved away from their settlements.But the seemingly less“glamorous”cultures on the Central Plains not only continued their existence，but also evolved into a core region in the years to come.More tribal groups came to this region where Xia，Shang，Zhou，“the Three Dynasties”，came into existence.This key region developed along the drainages of the Yellow River，with its western border beyond the Huashan Mountain and the seashore in the East.In this region stories about cultural heroes in different places prevailed to describe the successions of dominations by Yao，Shun，and Yu，and the wars launched by Tang and Wu.These stories are cited to“l(fā)egitimize”the change of powers that once dominated this core region.The sequence of these cultures of this region thus can be traced.Yan and Huang were leaders of earlier groups while their challengers，such as Chi You and Gong Gong，were de-picted as challengers，and Hou Yi，the hero of Dongyi （east barbarians）in the “Xia”ancestry was dismissed and replaced by Shao Kang simply because he could secure the “l(fā)egal” position of“Xia.”

I think that the differences of the “five emperors”systems that evolved from such a backdrop might lead people to “incorporate”those ancient culture groups into one “l(fā)ineage” symbolized by these cultural heroes.These cultural groups were related to the core region，but did not belong directly to the same cultural tradition thereof.They were ranked in accordance within a construed hypothetical kinships network.So in the eastern tribal groups，the nearest to the core region，appeared the Dongyi Group represented by Tai Hao and Shao Hao，the sun worshippers，while Di Ku（Gaoyangshi） represented the eight clans of Zhurong who had originally settled in the north and some of whose descendants later moved to the regions of the Huaihe River and the Hanshui River，and as a great wizard between gods and humans，Zhuan Xu represented those who might have settled on the Bohai Plain.The Man Yue groups in the south and the Rong Di groups in the north，since their contacts and interactions with the core region only happened in later days，could only be placed in an enlarged common lineage as remote cousins.During the Warring Periods，and the Qin，and Han dynasties，the grid of legends was rearranged many times.They could have done it for the same reasons I mentioned above.

Mr.Guo has many new findings presented in the book for readers themselves to read and enjoy.Years ago the first edition of the book was published in Hong Kong.Now its mainland edition will certainly come as good news to archaeologists in China.Mr.Su has dedicated his whole life to constructing theoretical systems.From the classifications of the li tripods in his early years to his successful formulation of a remarkable theory on evolution of types of relics in given regions that leads to a methodology based upon phenomena of cultural diffusion as well as development，Mr.Su enriches Chinese archaeology with highlighted interpretations based on careful studies of concrete empirical data.I didn’t have the opportunity to have learned directly from his teaching.However，I have the pleasure to appreciate his profundity through his researches and of his students，among whom Dashun was one of the best.Dashun now published the book on Mr.Su’s centennial birthday，in order to benefit those readers who are not archaeologists.It is a celebration indeed!I feel honored to have prefaced the Chinese version of this book，for having an opportunity to take my hat off to the remarkable scholarships of both the Master and his worthy disciple.Now，I have such a pleasure，once again，to revise the preface translated into English.Without reading the translated text，there may be some disparity in terminology between the text and this preface.The responsibility，therefore，is mine.

Chinese preface：November 19，2009

English preface：February 5，2012