中國文字的淵源

倉(cang)頡造字來源(yuan)于祝(zhu)融部落的(de)傳授

倉頡，原姓侯岡，名頡，俗稱倉頡先師 ，號史皇氏，黃帝時史官，漢(han)(han)字(zi)創始人，被尊(zun)為“造字(zi)圣人”。是《河(he)圖玉版》（注(zhu)：漢(han)(han)代(dai)讖緯(wei)之書(shu)《河(he)圖》中的(de)一種）、《禪通記(ji)》（注(zhu)：北魏張楫所作(zuo)）記(ji)載(zai)倉(cang)(cang)(cang)(cang)(cang)頡(jie)曾經(jing)自(zi)立(li)為帝(di)(di)(di)；《河(he)圖玉版》中記(ji)載(zai)倉(cang)(cang)(cang)(cang)(cang)頡(jie)是一位(wei)部(bu)落首領(ling)，以陽(yang)武為都，自(zi)立(li)為帝(di)(di)(di)，號倉(cang)(cang)(cang)(cang)(cang)帝(di)(di)(di) 。是上(shang)古(gu)時期的(de)一部(bu)落首領(ling)，倉(cang)(cang)(cang)(cang)(cang)頡(jie)在位(wei)期間曾經(jing)于(yu)洛(luo)(luo)汭之水(shui)拜受洛(luo)(luo)書(shu)。即倉(cang)(cang)(cang)(cang)(cang)頡(jie)在位(wei)時，向南巡狩其領(ling)土，倉(cang)(cang)(cang)(cang)(cang)帝(di)(di)(di)登上(shang)陽(yang)虛之山(shan)，然后(hou)順著洛(luo)(luo)水(shui)而下，在元扈(一作(zuo)玄扈)洛(luo)(luo)汭之處發現倉(cang)(cang)(cang)(cang)(cang)頡(jie)彩像靈龜負書(shu)，由此倉(cang)(cang)(cang)(cang)(cang)頡(jie)拜受洛(luo)(luo)書(shu)。既然《河(he)圖玉版》始于(yu)漢(han)(han)代(dai)，以倉(cang)(cang)(cang)(cang)(cang)頡(jie)自(zi)立(li)為帝(di)(di)(di)？倘若不是帝(di)(di)(di)呢？

也有(you)記(ji)載倉(cang)頡(jie)也是(shi)道教中(zhong)文(wen)字之(zhi)神。然(ran)(ran)而，其道取于何部落？有(you)研究學(xue)者指(zhi)出：蒼頡(jie)，黃(huang)(huang)(huang)帝(di)(di)(di)史(shi)(shi)臣(chen)，造(zao)書之(zhi)祖，或作倉(cang)頡(jie)。許慎《說文(wen)解字》自序云：“黃(huang)(huang)(huang)帝(di)(di)(di)之(zhi)史(shi)(shi)倉(cang)頡(jie)，見(jian)鳥獸遠(yuan)躓(zhi)之(zhi)跡，知(zhi)分理之(zhi)可(ke)相(xiang)別異也，初造(zao)書契”。《世本》以及《漢書·古今人表》亦(yi)皆記(ji)蒼頡(jie)為黃(huang)(huang)(huang)帝(di)(di)(di)史(shi)(shi)臣(chen)。而南宋(song)吉(ji)州廬(lu)陵羅泌的(de)《路史(shi)(shi)禪(chan)通(tong)(tong)紀(ji)》則云：倉(cang)帝(di)(di)(di)史(shi)(shi)皇(huang)(huang)氏名(ming)頡(jie)，姓侯(hou)剛，是(shi)以蒼頡(jie)為上古帝(di)(di)(di)皇(huang)(huang)也。考(kao)《路史(shi)(shi)》成于北(bei)(bei)宋(song)，其紀(ji)《禪(chan)通(tong)(tong)記(ji)》系北(bei)(bei)魏張楫之(zhi)說。然(ran)(ran)張楫謂《禪(chan)通(tong)(tong)紀(ji)》在(zai)獲麟前(qian)二(er)十七萬六千年，則文(wen)字之(zhi)發明亦(yi)在(zai)獲麟前(qian)二(er)十七萬六千余年矣(yi)。繩以社會進(jin)(jin)化(hua)之(zhi)程序，絕對不(bu)合，其說之(zhi)荒誕可(ke)知(zhi)，則《路史(shi)(shi)》之(zhi)言，固不(bu)足據。既然(ran)(ran)，倉(cang)頡(jie)與(yu)河書洛圖有(you)牽連。那么，對倉(cang)頡(jie)造(zao)字的(de)研究，我先(xian)從(cong)祝融(rong)部落開始進(jin)(jin)行分析探(tan)討(tao)。

1，強大的祝融部落

1.1，歷史(shi)上的劉累就為了學習豢龍到董姓部落學習

就如豢(huan)(huan)(huan)龍(long)(long)的(de)劉累一樣，原來他(ta)在豢(huan)(huan)(huan)龍(long)(long)的(de)部(bu)落學習，豢(huan)(huan)(huan)龍(long)(long)的(de)部(bu)落是(shi)董(dong)姓(xing)部(bu)落：《元和姓(xing)纂(zuan)》記載，傳說重黎(li)是(shi)一位(wei)(wei)氏族首領(ling)以諄耀敦(dun)大，光明四(si)海(hai)。顓(zhuan)頊任(ren)命其為火正(zheng)，專門(men)管理火。顓(zhuan)頊死后(hou)(hou)，侄子高(gao)辛(玄囂的(de)孫子)繼(ji)位(wei)(wei)，即(ji)帝(di)嚳(帝(di)俊)，帝(di)嚳任(ren)命重黎(li)為“祝融”之(zhi)(zhi)官(guan)(guan)稱(cheng)。后(hou)(hou)來共(gong)工氏作亂，帝(di)嚳派遣(qian)重黎(li)前去鎮(zhen)壓，重黎(li)多次鎮(zhen)壓而不(bu)成功(gong)，帝(di)嚳大怒，將重黎(li)召(zhao)回(hui)論(lun)罪處(chu)斬(zhan)，然后(hou)(hou)以重黎(li)的(de)弟弟吳回(hui)接(jie)替重黎(li)的(de)官(guan)(guan)位(wei)(wei)，繼(ji)續為祝融之(zhi)(zhi)官(guan)(guan)。吳回(hui)有(you)(you)個兒子名(ming)(ming)終，因(yin)為封(feng)在陸鄉(今(jin)山東(dong)平原)，所以叫(jiao)陸終。陸終有(you)(you)個兒子叫(jiao)參胡，因(yin)住(zhu)董(dong)地(今(jin)河(he)(he)南(nan)濮(pu)城(cheng))，其后(hou)(hou)裔子孫就以居邑(yi)名(ming)(ming)稱(cheng)為姓(xing)氏，稱(cheng)董(dong)氏，世代相傳至今(jin)；《九州要紀》云(yun)(yun)：“董(dong)父(fu)好(hao)龍(long)(long)，舜遣(qian)豢(huan)(huan)(huan)龍(long)(long)于陶丘(qiu)，為豢(huan)(huan)(huan)龍(long)(long)氏。”。《國名(ming)(ming)紀》丙卷(juan)：“董(dong)姓(xing)豢(huan)(huan)(huan)龍(long)(long)在滑(hua)之(zhi)(zhi)韋(wei)城(cheng)（今(jin)河(he)(he)南(nan)滑(hua)縣東(dong)南(nan)）。古(gu)城(cheng)內(nei)有(you)(you)豢(huan)(huan)(huan)龍(long)(long)井。”又曰：“豢(huan)(huan)(huan)龍(long)(long)井在韋(wei)故城(cheng)內(nei)，有(you)(you)古(gu)記云(yun)(yun)‘左右(you)直殳上日汩木下八十一口’。”；《寰宇記》云(yun)(yun)：“今(jin)長葛西四(si)十里，臨穎縣有(you)(you)豢(huan)(huan)(huan)龍(long)(long)城(cheng)，豢(huan)(huan)(huan)龍(long)(long)氏邑(yi)也。而汝(ru)之(zhi)(zhi)龍(long)(long)興（河(he)(he)南(nan)汝(ru)州龍(long)(long)興縣）東(dong)南(nan)五(wu)十里，又有(you)(you)豢(huan)(huan)(huan)龍(long)(long)城(cheng)，長垣(yuan)東(dong)南(nan)龍(long)(long)城(cheng)（河(he)(he)南(nan)長垣(yuan)龍(long)(long)城(cheng)村），靈寶西南(nan)七里有(you)(you)豢(huan)(huan)(huan)龍(long)(long)墳”。

陶丘（在今山(shan)東(dong)(dong)定陶西南(nan)(nan)(nan)。《書(shu)·禹貢(gong)》：濟“入于河(he)，溢為，東(dong)(dong)出于陶丘北(bei)”， 現在的山(shan)東(dong)(dong)定陶附近）。韋城縣（隋開皇六年(586)析白(bai)馬縣置,屬汴州。治所在今河(he)南(nan)(nan)(nan)滑縣東(dong)(dong)南(nan)(nan)(nan)。《路(lu)史·后紀》卷十一：“當舜(shun)之(zhi)時，人來效獻（獻也）龍，求(qiu)能食之(zhi)。高陽之(zhi)后，有董父(fu)能求(qiu)其(qi)欲，使豢之(zhi)。賜(si)(si)(si)之(zhi)氏曰(yue)豢龍。封(feng)于鬷川”，于是(shi)(shi)始有豢龍之(zhi)官(guan)。《路(lu)史·后紀》是(shi)(shi)舜(shun)帝賜(si)(si)(si)封(feng)董父(fu)為“賜(si)(si)(si)之(zhi)氏曰(yue)豢龍”是(shi)(shi)正確的，賜(si)(si)(si)姓(xing)的說法無(wu)疑是(shi)(shi)錯誤(wu)的。

可是，為(wei)(wei)(wei)何劉(liu)累(lei)要到豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)的部落學(xue)(xue)習呢？《后(hou)(hou)紀》卷八又云：“有(you)(you)(you)叔(shu)安異（裔）封于(yu)(yu)董(dong)，董(dong)甫（父同）以(yi)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)事(shi)舜(shun)，封于(yu)(yu)鬷川，別為(wei)(wei)(wei) 鬷邑，更為(wei)(wei)(wei)關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)，音(yin)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)。豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)同關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)，龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)其(qi)(qi)后(hou)(hou)也(ye)(ye)。廖、董(dong)、關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)，則(ze)(ze)夏滅(mie)之(zhi)，鬷則(ze)(ze)商滅(mie)之(zhi)。”。我分析認(ren)為(wei)(wei)(wei)關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)是從(cong)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)的部落學(xue)(xue)習，而(er)改成關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)。王符的《潛夫論》以(yi)為(wei)(wei)(wei)夏桀(jie)所殺(sha)之(zhi)關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)即豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)。故(gu)王屋(wu)山有(you)(you)(you)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)祠(ci)，長(chang)安有(you)(you)(you)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)居。惟韋城(cheng)(cheng)為(wei)(wei)(wei)古豕韋國， 董(dong)氏(shi)(shi)(shi)(shi)之(zhi)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)實居于(yu)(yu)此(ci)。若臨潁之(zhi)長(chang)葛、汝之(zhi)龍(long)(long)(long)(long)(long)(long)(long)(long)興，則(ze)(ze)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)之(zhi)后(hou)(hou)分封之(zhi)地也(ye)(ye)。長(chang)垣之(zhi)龍(long)(long)(long)(long)(long)(long)(long)(long)城(cheng)(cheng)、王屋(wu)之(zhi)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)祠(ci)，則(ze)(ze)以(yi)有(you)(you)(you)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)故(gu)居與祠(ci)墓也(ye)(ye)。靈(ling)寶之(zhi)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)墳(fen)，則(ze)(ze)因關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)逢(feng)(feng)葬(zang)于(yu)(yu)龜頭原而(er)名也(ye)(ye)；曹南的《文獻錄》云：“范(fan)縣(xian)南三十里(li)(li)龍(long)(long)(long)(long)(long)(long)(long)(long)王莊相傳為(wei)(wei)(wei)劉(liu)累(lei)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)處”蓋因劉(liu)累(lei)遷(qian)魯，其(qi)(qi)后(hou)(hou)封于(yu)(yu)范(fan)也(ye)(ye)，故(gu)范(fan)縣(xian)南二(er)十里(li)(li)，亦(yi)有(you)(you)(you)故(gu)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)城(cheng)(cheng)。又云：“觀城(cheng)(cheng)縣(xian)亦(yi)有(you)(you)(you)豕韋城(cheng)(cheng)”，然韋鄉古國，終以(yi)在(zai)(zai)滑(hua)縣(xian)者為(wei)(wei)(wei)是，故(gu)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)初封之(zhi)地，亦(yi)當在(zai)(zai)滑(hua)之(zhi)古豕韋國。《路史·后(hou)(hou)紀》：“堯有(you)(you)(you)九子(zi)，其(qi)(qi)封于(yu)(yu)留(liu)(liu)者為(wei)(wei)(wei)留(liu)(liu)氏(shi)(shi)(shi)(shi)，字亦(yi)作(zuo)(zuo)鎦。后(hou)(hou)有(you)(you)(you)留(liu)(liu)累(lei)，累(lei)亦(yi)作(zuo)(zuo)絫(lei)。以(yi)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)事(shi)孔(kong)甲(jia)，賜(si)之(zhi)氏(shi)(shi)(shi)(shi)曰御(yu)龍(long)(long)(long)(long)(long)(long)(long)(long)，以(yi)更董(dong)之(zhi)后(hou)(hou)，則(ze)(ze)知留(liu)(liu)累(lei)之(zhi)前為(wei)(wei)(wei)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)，豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)之(zhi)后(hou)(hou)為(wei)(wei)(wei)關(guan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)。劉(liu)絫(lei)既(ji)遷(qian)魯縣(xian)，之(zhi)后(hou)(hou)，則(ze)(ze)不(bu)名為(wei)(wei)(wei)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)，而(er)氏(shi)(shi)(shi)(shi)為(wei)(wei)(wei)御(yu)龍(long)(long)(long)(long)(long)(long)(long)(long)矣。”。文獻指出：“后(hou)(hou)有(you)(you)(you)留(liu)(liu)累(lei)，累(lei)亦(yi)作(zuo)(zuo)絫(lei)。以(yi)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)事(shi)孔(kong)甲(jia)，賜(si)之(zhi)氏(shi)(shi)(shi)(shi)曰御(yu)龍(long)(long)(long)(long)(long)(long)(long)(long)，以(yi)更董(dong)之(zhi)后(hou)(hou)” ，劉(liu)累(lei)是在(zai)(zai)董(dong)姓部落學(xue)(xue)習豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)的，曾向(xiang)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)學(xue)(xue)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)、御(yu)龍(long)(long)(long)(long)(long)(long)(long)(long)于(yu)(yu)豢(huan)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)。后(hou)(hou)在(zai)(zai)夏朝為(wei)(wei)(wei)御(yu)龍(long)(long)(long)(long)(long)(long)(long)(long)氏(shi)(shi)(shi)(shi)。

堯(yao)(yao)(yao)(yao)(yao)有(you)(you)九(jiu)子(zi)，堯(yao)(yao)(yao)(yao)(yao)十五歲(sui)時被父親封在(zai)(zai)(zai)(zai)(zai)了陶(tao)邑（今(jin)山(shan)東荷澤(ze)市(shi)南陶(tao)丘），十八歲(sui)時又(you)改封于(yu)(yu)唐(tang)(tang)(tang)邑（今(jin)河(he)北(bei)(bei)保定市(shi)唐(tang)(tang)(tang)縣西北(bei)(bei)），始稱唐(tang)(tang)(tang)堯(yao)(yao)(yao)(yao)(yao)。《通典》記載(zai)：“堯(yao)(yao)(yao)(yao)(yao)舊都(dou)(dou)在(zai)(zai)(zai)(zai)(zai)蒲”，《水經注》記載(zai)：“雷(lei)首，俗亦謂之(zhi)堯(yao)(yao)(yao)(yao)(yao)山(shan)，山(shan)上有(you)(you)故城，又(you)曰堯(yao)(yao)(yao)(yao)(yao)城”，《闞骃(yin)十三州記》記載(zai)：“蒲阪(ban)，堯(yao)(yao)(yao)(yao)(yao)都(dou)(dou)。蓋(gai)堯(yao)(yao)(yao)(yao)(yao)帝亦都(dou)(dou)此，后遷平陽(yang)”。左(zuo)·昭二十九(jiu)年傳》：'陶(tao)唐(tang)(tang)(tang)氏(shi)(shi)既(ji)衰，其后有(you)(you)劉(liu)(liu)(liu)累(lei)(lei)(lei)，學擾(rao)龍(long)(long)(long)于(yu)(yu)豢(huan)(huan)(huan)龍(long)(long)(long)氏(shi)(shi)，以事孔(kong)甲(jia)(jia)(jia)，能飲食之(zhi)。夏后嘉(jia)之(zhi)，賜氏(shi)(shi)曰御(yu)龍(long)(long)(long)，以更豕韋之(zhi)后。’；堯(yao)(yao)(yao)(yao)(yao)封在(zai)(zai)(zai)(zai)(zai)了陶(tao)邑（今(jin)山(shan)東荷澤(ze)市(shi)南陶(tao)丘），陶(tao)丘在(zai)(zai)(zai)(zai)(zai)《九(jiu)州要紀》云(yun)：“董(dong)(dong)(dong)父好龍(long)(long)(long)，舜(shun)遣豢(huan)(huan)(huan)龍(long)(long)(long)于(yu)(yu)陶(tao)丘，為(wei)(wei)(wei)(wei)豢(huan)(huan)(huan)龍(long)(long)(long)氏(shi)(shi)。”，可見，堯(yao)(yao)(yao)(yao)(yao)是入贅(zhui)董(dong)(dong)(dong)姓部(bu)落(luo)，后人(ren)稱呼其為(wei)(wei)(wei)(wei)陶(tao)唐(tang)(tang)(tang)氏(shi)(shi)，名放勛。與(yu)其說“劉(liu)(liu)(liu)累(lei)(lei)(lei)，學擾(rao)龍(long)(long)(long)于(yu)(yu)豢(huan)(huan)(huan)龍(long)(long)(long)氏(shi)(shi)”，不(bu)(bu)如說是跟隨母系(xi)部(bu)落(luo)學習(xi)豢(huan)(huan)(huan)龍(long)(long)(long)？劉(liu)(liu)(liu)累(lei)(lei)(lei)，本來(lai)不(bu)(bu)是承襲劉(liu)(liu)(liu)姓，《史(shi)記》記載(zai)，劉(liu)(liu)(liu)累(lei)(lei)(lei)生活在(zai)(zai)(zai)(zai)(zai)夏代(dai)孔(kong)甲(jia)(jia)(jia)年間，因(yin)出生時手上顯(xian)現"劉(liu)(liu)(liu)累(lei)(lei)(lei)"紋樣，家人(ren)以為(wei)(wei)(wei)(wei)吉(ji)祥，遂以劉(liu)(liu)(liu)累(lei)(lei)(lei)為(wei)(wei)(wei)(wei)名。既(ji)然，堯(yao)(yao)(yao)(yao)(yao)入贅(zhui)陶(tao)丘，那劉(liu)(liu)(liu)累(lei)(lei)(lei)不(bu)(bu)是住(zhu)在(zai)(zai)(zai)(zai)(zai)地(di)的(de)母系(xi)部(bu)落(luo)后裔。《史(shi)記·正義(yi)》引《括(kuo)地(di)志(zhi)》云(yun):"劉(liu)(liu)(liu)累(lei)(lei)(lei)故城在(zai)(zai)(zai)(zai)(zai)洛州緱氏(shi)(shi)縣南五十五里，乃(nai)劉(liu)(liu)(liu)累(lei)(lei)(lei)之(zhi)故地(di)也。"古緱氏(shi)(shi)縣今(jin)屬河(he)南洛陽(yang)偃師(shi)縣，轄境西南有(you)(you)地(di)名劉(liu)(liu)(liu)聚，相(xiang)傳是他(ta)養龍(long)(long)(long)時所居處 。因(yin)劉(liu)(liu)(liu)累(lei)(lei)(lei)養龍(long)(long)(long)御(yu)龍(long)(long)(long)有(you)(you)功，孔(kong)甲(jia)(jia)(jia)封他(ta)為(wei)(wei)(wei)(wei)御(yu)龍(long)(long)(long)氏(shi)(shi)，代(dai)行豕韋國君。事夏為(wei)(wei)(wei)(wei)御(yu)龍(long)(long)(long)氏(shi)(shi)，在(zai)(zai)(zai)(zai)(zai)商為(wei)(wei)(wei)(wei)豕韋氏(shi)(shi)，在(zai)(zai)(zai)(zai)(zai)周封為(wei)(wei)(wei)(wei)杜伯，亦稱唐(tang)(tang)(tang)杜氏(shi)(shi)。可見，劉(liu)(liu)(liu)累(lei)(lei)(lei)是陶(tao)唐(tang)(tang)(tang)氏(shi)(shi)首領堯(yao)(yao)(yao)(yao)(yao)的(de)后裔，成(cheng)為(wei)(wei)(wei)(wei)劉(liu)(liu)(liu)姓來(lai)源。然推其是堯(yao)(yao)(yao)(yao)(yao)的(de)后裔，又(you)在(zai)(zai)(zai)(zai)(zai)董(dong)(dong)(dong)姓部(bu)落(luo)豢(huan)(huan)(huan)龍(long)(long)(long)的(de)地(di)方，包括(kuo)堯(yao)(yao)(yao)(yao)(yao)都(dou)(dou)，蒲阪(ban)河(he)東(今(jin)山(shan)西芮城縣北(bei)(bei))。蒲阪(ban)（今(jin)永濟） ，史(shi)為(wei)(wei)(wei)(wei)舜(shun)都(dou)(dou)，地(di)處山(shan)西省西南端，晉、秦(qin)、豫“黃河(he)金三角”區域(yu)中心(xin)。

1.2，祝融部(bu)落占(zhan)據范(fan)圍

上文(wen)(wen)論(lun)及參胡(hu)，因住董(dong)地(di)(di)(今(jin)河(he)(he)(he)南(nan)(nan)(nan)濮(pu)城)。上文(wen)(wen)記(ji)(ji)載(zai)(zai)了：河(he)(he)(he)南(nan)(nan)(nan)濮(pu)城、河(he)(he)(he)南(nan)(nan)(nan)滑(hua)縣(xian)(xian)(xian)東(dong)南(nan)(nan)(nan)、河(he)(he)(he)南(nan)(nan)(nan)省臨(lin)潁(ying)縣(xian)(xian)(xian)、山(shan)西(xi)(xi)古鬷川（聞(wen)喜縣(xian)(xian)(xian)）、山(shan)東(dong)定陶附近等地(di)(di)的(de)(de)(de)大范圍(wei)（記(ji)(ji)載(zai)(zai)于(yu)《古董(dong)國(guo)的(de)(de)(de)董(dong)姓(xing)(xing)部(bu)(bu)落聚居(ju)地(di)(di)范圍(wei)研(yan)究》與(yu)(yu)《從祝(zhu)融(rong)八姓(xing)(xing)到(dao)豢龍(long)(long)氏(shi)董(dong)父的(de)(de)(de)研(yan)究》）再把《寰宇記(ji)(ji)》囊括(kuo)的(de)(de)(de)：長葛(ge)（河(he)(he)(he)南(nan)(nan)(nan)長葛(ge)位(wei)于(yu)豫中(zhong)平原(yuan)(yuan)腹地(di)(di)，南(nan)(nan)(nan)鄰魏都(dou)許昌，北接(jie)省會鄭州，東(dong)觀汴京開封，西(xi)(xi)望古都(dou)洛陽(yang)；臨(lin)穎縣(xian)(xian)(xian)（河(he)(he)(he)南(nan)(nan)(nan)省臨(lin)潁(ying)縣(xian)(xian)(xian)）；汝州市（位(wei)于(yu)中(zhong)國(guo)河(he)(he)(he)南(nan)(nan)(nan)省中(zhong)西(xi)(xi)部(bu)(bu)，平頂(ding)山(shan)市西(xi)(xi)北。轄(xia)境(jing)南(nan)(nan)(nan)與(yu)(yu)寶豐、魯山(shan)縣(xian)(xian)(xian)接(jie)壤(rang)，西(xi)(xi)臨(lin)汝陽(yang)縣(xian)(xian)(xian)，北與(yu)(yu)伊川縣(xian)(xian)(xian)與(yu)(yu)登封市毗(pi)鄰，東(dong)連禹州市與(yu)(yu)郟縣(xian)(xian)(xian)）；河(he)(he)(he)南(nan)(nan)(nan)汝州龍(long)(long)興縣(xian)(xian)(xian)；長垣縣(xian)(xian)(xian)（河(he)(he)(he)南(nan)(nan)(nan)省新(xin)鄉市下轄(xia)縣(xian)(xian)(xian)之一(yi)，縣(xian)(xian)(xian)境(jing)位(wei)于(yu)河(he)(he)(he)南(nan)(nan)(nan)省東(dong)北部(bu)(bu)，東(dong)隔黃(huang)河(he)(he)(he)與(yu)(yu)山(shan)東(dong)省東(dong)明縣(xian)(xian)(xian)相望，南(nan)(nan)(nan)與(yu)(yu)封丘縣(xian)(xian)(xian)、蘭考縣(xian)(xian)(xian)毗(pi)連，北與(yu)(yu)滑(hua)縣(xian)(xian)(xian)、濮(pu)陽(yang)縣(xian)(xian)(xian)接(jie)壤(rang)）；靈寶市（河(he)(he)(he)南(nan)(nan)(nan)三(san)門峽市靈寶市位(wei)于(yu)豫秦晉三(san)省交界處的(de)(de)(de)河(he)(he)(he)南(nan)(nan)(nan)省西(xi)(xi)部(bu)(bu)，南(nan)(nan)(nan)依秦嶺，北瀕黃(huang)河(he)(he)(he)）。（記(ji)(ji)載(zai)(zai)于(yu)《古董(dong)國(guo)的(de)(de)(de)董(dong)姓(xing)(xing)部(bu)(bu)落聚居(ju)地(di)(di)范圍(wei)研(yan)究》與(yu)(yu)《從祝(zhu)融(rong)八姓(xing)(xing)到(dao)豢龍(long)(long)氏(shi)董(dong)父的(de)(de)(de)研(yan)究》，再把《寰宇記(ji)(ji)》囊括(kuo)，與(yu)(yu)董(dong)狐的(de)(de)(de)原(yuan)(yuan)在董(dong)姓(xing)(xing)部(bu)(bu)落），這些都(dou)是董(dong)姓(xing)(xing)豢龍(long)(long)的(de)(de)(de)地(di)(di)方(fang)。

晉(jin)國(guo)(guo)(guo)(guo)(guo)自唐叔虞(yu)創業以來，一(yi)直是(shi)周王室的(de)股肱(gong)之(zhi)(zhi)國(guo)(guo)(guo)(guo)(guo)，伴隨著周王室走完了(le)(le)西(xi)周275年的(de)旅程。晉(jin)國(guo)(guo)(guo)(guo)(guo)自武公開始，大(da)興滅國(guo)(guo)(guo)(guo)(guo)之(zhi)(zhi)風，先后吞掉了(le)(le)霍、虢、虞(yu)、冀、黎、郇、董(dong)(dong)(dong)、韓、芮、魏、耿、賈(jia)、楊、沈、姒、蓐、黃等17個國(guo)(guo)(guo)(guo)(guo)家。晉(jin)國(guo)(guo)(guo)(guo)(guo)統一(yi)了(le)(le)，不過是(shi)由小(xiao)(xiao)宗統一(yi)了(le)(le)大(da)宗，也就(jiu)是(shi)說，地方把中(zhong)央給吞并(bing)了(le)(le)。而(er)山西(xi)曲沃、翼城、襄汾等地無疑是(shi)在(zai)董(dong)(dong)(dong)姓(xing)(xing)部(bu)落(luo)范圍之(zhi)(zhi)內。只是(shi)從(cong)夏朝開始，分封很(hen)多(duo)小(xiao)(xiao)國(guo)(guo)(guo)(guo)(guo)，結果，祝(zhu)融部(bu)落(luo)，包括董(dong)(dong)(dong)姓(xing)(xing)部(bu)落(luo)被很(hen)多(duo)新的(de)小(xiao)(xiao)國(guo)(guo)(guo)(guo)(guo)名稱所(suo)代替。《左傳·文公六年》：“晉(jin)改(gai)蒐于董(dong)(dong)(dong)”。古書所(suo)謂封諸鬷(zong)川，鬷(zong)夷(yi)氏其(qi)后也。鬷(zong)水上夷(yi)，皆董(dong)(dong)(dong)姓(xing)(xing)。古董(dong)(dong)(dong)國(guo)(guo)(guo)(guo)(guo)者(zhe)，乃虞(yu)舜(shun)所(suo)始封董(dong)(dong)(dong)父之(zhi)(zhi)國(guo)(guo)(guo)(guo)(guo)，夏商賡為侯國(guo)(guo)(guo)(guo)(guo)者(zhe)也。新近考古也證明：絳山（在(zai)今(jin)山西(xi)絳縣西(xi)北）南(nan)有倗(peng)國(guo)(guo)(guo)(guo)(guo)，倗(peng)國(guo)(guo)(guo)(guo)(guo)西(xi)有董(dong)(dong)(dong)國(guo)(guo)(guo)(guo)(guo)。就(jiu)是(shi)董(dong)(dong)(dong)姓(xing)(xing)部(bu)落(luo)被瓜分分封各(ge)氏為各(ge)小(xiao)(xiao)國(guo)(guo)(guo)(guo)(guo)之(zhi)(zhi)故。

晉穆侯(hou)(hou)七年(nian)(nian)(即前(qian)806年(nian)(nian))隨周(zhou)(zhou)(zhou)王(wang)(wang)討伐條戎、奔戎(大(da)約活動在今(jin)山(shan)西(xi)絳縣(xian)、夏縣(xian)、平陸、永濟一(yi)帶)；前(qian)745年(nian)(nian)，晉昭侯(hou)(hou)把曲(qu)(qu)沃(wo)(wo)(wo)(wo)(在今(jin)中(zhong)國山(shan)西(xi)省(sheng)曲(qu)(qu)沃(wo)(wo)(wo)(wo)縣(xian))封(feng)(feng)給其叔(shu)成(cheng)師(shi)，是(shi)(shi)(shi)為曲(qu)(qu)沃(wo)(wo)(wo)(wo)桓(huan)(huan)叔(shu)。前(qian)745年(nian)(nian)(昭侯(hou)(hou)元年(nian)(nian))，晉昭侯(hou)(hou)封(feng)(feng)其叔(shu)父成(cheng)師(shi)于(yu)曲(qu)(qu)沃(wo)(wo)(wo)(wo)，史稱曲(qu)(qu)沃(wo)(wo)(wo)(wo)桓(huan)(huan)叔(shu)，并(bing)由靖(jing)侯(hou)(hou)之(zhi)庶(shu)孫、桓(huan)(huan)叔(shu)的(de)叔(shu)祖欒賓輔(fu)佐。曲(qu)(qu)沃(wo)(wo)(wo)(wo)的(de)面積比晉國的(de)都(dou)城翼(yi)還大(da)，在其經營下，曲(qu)(qu)沃(wo)(wo)(wo)(wo)成(cheng)為晉國的(de)第(di)二個政治中(zhong)心，與都(dou)城翼(yi)的(de)晉公(gong)室展開了(le)長期的(de)奪(duo)權斗爭。前(qian)710年(nian)(nian)(哀(ai)侯(hou)(hou)八(ba)年(nian)(nian))，晉哀(ai)侯(hou)(hou)侵其南面的(de)陘廷(ting)(今(jin)山(shan)西(xi)翼(yi)城東南)之(zhi)田。前(qian)709年(nian)(nian)，陘廷(ting)與曲(qu)(qu)沃(wo)(wo)(wo)(wo)武公(gong)聯合伐晉，這次是(shi)(shi)(shi)翼(yi)都(dou)與曲(qu)(qu)沃(wo)(wo)(wo)(wo)的(de)一(yi)次決(jue)戰，最(zui)終(zhong)，曲(qu)(qu)沃(wo)(wo)(wo)(wo)武公(gong)大(da)獲全勝，逐晉哀(ai)侯(hou)(hou)于(yu)汾(fen)隰(xi)(今(jin)山(shan)西(xi)襄汾(fen)曲(qu)(qu)沃(wo)(wo)(wo)(wo)之(zhi)間(jian))。前(qian)705年(nian)(nian)冬天， (史記記載為前(qian)706年(nian)(nian))，當(dang)時(shi)(shi)曲(qu)(qu)沃(wo)(wo)(wo)(wo)日益強大(da)，前(qian)678年(nian)(nian)(晉侯(hou)(hou)緡二十(shi)八(ba)年(nian)(nian))，曲(qu)(qu)沃(wo)(wo)(wo)(wo)武公(gong)又伐晉侯(hou)(hou)緡，并(bing)滅(mie)(mie)之(zhi)。用(yong)搶掠來的(de)珍寶(bao)器物賄賂新立的(de)周(zhou)(zhou)(zhou)厘(li)王(wang)(wang)，周(zhou)(zhou)(zhou)厘(li)王(wang)(wang)任命曲(qu)(qu)沃(wo)(wo)(wo)(wo)武公(gong)為晉君，列為諸侯(hou)(hou)。曲(qu)(qu)沃(wo)(wo)(wo)(wo)桓(huan)(huan)叔(shu)姬成(cheng)叔(shu)一(yi)系(xi)徹底(di)打敗姬仇(chou)一(yi)系(xi)，奪(duo)得晉國正統地位。小宗(zong)滅(mie)(mie)掉(diao)大(da)宗(zong)，這是(shi)(shi)(shi)對周(zhou)(zhou)(zhou)代(dai)分封(feng)(feng)制度(du)的(de)巨大(da)諷刺，更令周(zhou)(zhou)(zhou)禮(li)無法接受的(de)是(shi)(shi)(shi)周(zhou)(zhou)(zhou)王(wang)(wang)室接受了(le)，開啟了(le)春秋時(shi)(shi)代(dai)禮(li)崩樂(le)壞的(de)序幕(mu)。

然而，春秋時(shi)期(qi)(qi)，晉(jin)國的(de)(de)辛(xin)有(you)后裔董狐率先打破姓(xing)氏混亂的(de)(de)局面，回歸(gui)姓(xing)源于(yu)部(bu)(bu)落(luo)的(de)(de)做法(fa)(fa)。盡(jin)管有(you)的(de)(de)無法(fa)(fa)再(zai)恢復原來(lai)的(de)(de)部(bu)(bu)落(luo)的(de)(de)姓(xing)，或(huo)以官(guan)的(de)(de)氏為姓(xing)，或(huo)以地為氏成為姓(xing)，這屬于(yu)戰國時(shi)期(qi)(qi)的(de)(de)姓(xing)氏合(he)一的(de)(de)時(shi)期(qi)(qi)了。

可見古董部(bu)(bu)(bu)落(luo)(luo)(luo)范(fan)圍之(zhi)廣，居(ju)住在(zai)河南大部(bu)(bu)(bu)分面積和山(shan)(shan)西、山(shan)(shan)東(dong)等(deng)地(di)(di)。董姓部(bu)(bu)(bu)落(luo)(luo)(luo)或祝融部(bu)(bu)(bu)落(luo)(luo)(luo)占地(di)(di)寬(kuan)廣。山(shan)(shan)西曲沃、古鬷川（聞喜縣(xian)(xian)）、翼(yi)城、襄(xiang)汾、絳(jiang)縣(xian)(xian)、夏縣(xian)(xian)、平(ping)陸、芮(rui)城、蒲(pu)阪（今永濟(ji)）等(deng)地(di)(di)，河南三門峽(xia)市、靈寶市、濮(pu)城、滑縣(xian)(xian)、臨潁縣(xian)(xian)、長葛、許昌、鄭州(zhou)(zhou)、開封、洛陽、汝州(zhou)(zhou)、平(ping)頂(ding)山(shan)(shan)、寶豐(feng)、魯山(shan)(shan)、伊川、禹州(zhou)(zhou)、郟(jia)縣(xian)(xian)、龍(long)興(xing)、長垣、封丘(qiu)縣(xian)(xian)、蘭考縣(xian)(xian)，山(shan)(shan)東(dong)東(dong)明、定陶。這大范(fan)圍都(dou)是(shi)董姓部(bu)(bu)(bu)落(luo)(luo)(luo)豢龍(long)的地(di)(di)方，是(shi)部(bu)(bu)(bu)落(luo)(luo)(luo)所在(zai)地(di)(di)，何況，祝融部(bu)(bu)(bu)落(luo)(luo)(luo)遠遠超過這一范(fan)圍。董姓部(bu)(bu)(bu)落(luo)(luo)(luo)的濮(pu)陽，不(bu)在(zai)東(dong)夷(yi)范(fan)圍，而有可能是(shi)山(shan)(shan)東(dong)的定陶等(deng)地(di)(di)，屬于與東(dong)夷(yi)的交匯(hui)之(zhi)地(di)(di)。

祝(zhu)融部落，董姓部落集(ji)中(zhong)(zhong)人群在(zai)河南(nan)，甲(jia)骨(gu)文(wen)(wen)是(shi)19世紀末年在(zai)殷(yin)(yin)代(dai)(dai)都城遺址被今河南(nan)安(an)陽小屯(tun)發現古代(dai)(dai)文(wen)(wen)字(zi)中(zhong)(zhong)時(shi)代(dai)(dai)最早(zao)、體系(xi)較為完整的(de)文(wen)(wen)字(zi)。甲(jia)骨(gu)文(wen)(wen)主(zhu)要指殷(yin)(yin)墟甲(jia)骨(gu)文(wen)(wen)，又稱為“殷(yin)(yin)墟文(wen)(wen)字(zi)”、“殷(yin)(yin)契”，是(shi)殷(yin)(yin)商(shang)時(shi)代(dai)(dai)刻在(zai)龜甲(jia)獸骨(gu)上的(de)文(wen)(wen)字(zi)。繼承了陶(tao)文(wen)(wen)的(de)造(zao)字(zi)方(fang)法，是(shi)中(zhong)(zhong)國商(shang)代(dai)(dai)后(hou)期(qi)（前(qian)14～前(qian)11世紀）王室(shi)用于占卜(bu)記(ji)事而刻（或寫）在(zai)龜甲(jia)和獸骨(gu)上的(de)文(wen)(wen)字(zi)。殷(yin)(yin)商(shang)滅亡周朝(chao)興(xing)起(qi)之后(hou)，甲(jia)骨(gu)文(wen)(wen)還延綿使用了一(yi)段(duan)時(shi)期(qi)。是(shi)否間接證明這(zhe)一(yi)帶的(de)原住(zhu)民，在(zai)文(wen)(wen)字(zi)方(fang)面的(de)領先地位？

1.3玉龜和玉版(ban)，不少(shao)專家疑(yi)是(shi)古版(ban)《圖書》

1987年，在安徽含(han)山(shan)長崗(gang)鄉凌家灘村一處，出(chu)土距今5300年前，新石器時代大汶口文(wen)化晚期(qi)墓葬時，發現(xian)的(de)(de)一套玉(yu)器——玉(yu)龜和玉(yu)版(ban)，不(bu)少專家疑是古版(ban)《圖書》，有(you)(you)的(de)(de)學者(zhe)則認為此說(shuo)有(you)(you)點牽強。至(zhi)于河(he)圖洛(luo)書生成地(di)區，說(shuo)法也不(bu)一致，有(you)(you)“洛(luo)南說(shuo)”、“洛(luo)寧說(shuo)”。不(bu)過河(he)洛(luo)地(di)區大概(gai)是指黃河(he)中(zhong)游(you)潼關至(zhi)鄭州段的(de)(de)南岸，洛(luo)水(shui)、伊水(shui)及嵩山(shan)周圍地(di)區，包括潁水(shui)上游(you)登封等地(di)，即(ji)今河(he)南西部(bu)地(di)區。南有(you)(you)外方(fang)山(shan)、伏牛(niu)山(shan)，北為黃河(he)，西立秦嶺與關中(zhong)平(ping)(ping)原，東為豫東大平(ping)(ping)原，北通幽燕，南達江(jiang)淮(huai)，雄踞于中(zhong)原，為“天下(xia)之中(zhong)”（《史記·周本記》），即(ji)所謂“中(zhong)國”（西周何尊銘文(wen)）。

我們對照中華伏羲文化(hua)研究(jiu)會理事(shi)，圖(tu)騰(teng)文化(hua)學者(zhe)，文化(hua)人類學者(zhe)，歷史(shi)學家(jia)王大有(you)的(de)劃(hua)分(fen)（當然，我對其(qi)中(zhong)華文明源于黃河流域、智(zhi)人的(de)劃(hua)分(fen)、以及倉(cang)頡的(de)來(lai)歷有(you)不同觀點(dian)，同時(shi)對其(qi)燧人氏時(shi)期(qi)的(de)年代(dai)劃(hua)分(fen)、黃帝、少昊時(shi)期(qi)的(de)聯盟首領(ling)即帝的(de)任職覺(jue)(jue)得其(qi)研究(jiu)不盡(jin)全面(mian)且(qie)有(you)差(cha)異(yi)，如(ru)沒有(you)寫昌意(yi)。但(dan)是，對于伏羲時(shi)期(qi)以后劃(hua)分(fen)還是覺(jue)(jue)得借鑒的(de)）。

王大有的劃分為：炎帝魁隗氏政權（公元前5008年——公元前4513年）：炎帝魁隗→炎帝炎居→炎帝節并→炎帝戲器→炎帝祝融→炎帝共工→后土（魁隗氏第七任大酋長）……炎帝神農氏政權，第一代神農（前5032—前4767系伏羲女媧氏政權(quan)的大(da)典(dian)氏，為(wei)柱下史，號神農氏）到第九代(dai)神農：→炎帝(di)神農（又(you)名(ming)(ming)(ming)(ming)羭紇（代(dai)用字(zi)）號神農氏）→炎帝(di)臨魁(kui)（又(you)名(ming)(ming)(ming)(ming)雨、大(da)隗）→炎帝(di)承（又(you)名(ming)(ming)(ming)(ming)號）→炎帝(di)明（又(you)名(ming)(ming)(ming)(ming)鈫（wen，同(tong)音代(dai)用字(zi)）→炎帝(di)宜（又(you)名(ming)(ming)(ming)(ming)直（代(dai)用字(zi)））→炎帝(di)來（又(you)名(ming)(ming)(ming)(ming)笄（ji同(tong)音代(dai)用字(zi)））→炎帝(di)克（又(you)名(ming)(ming)(ming)(ming)里、厘、揬（tu代(dai)用字(zi)））→炎帝(di)榆罔（前(qian)4766—前(qian)4513）→史皇倉頡氏政權(quan)：首任帝(di)史皇倉頡氏一世(shi)——五世(shi)在位執政（公(gong)元前(qian)4637——前(qian)4528年(nian)）。

而前(qian)(qian)4826為(wei)(wei)祝(zhu)(zhu)融(rong)(rong)(rong)(rong)元年(nian)(nian)（在位起(qi)訖(qi)：約公元前(qian)(qian)4827——前(qian)(qian)4781年(nian)(nian)）。祝(zhu)(zhu)融(rong)(rong)(rong)(rong)執(zhi)政時期(qi)(qi)炎帝(di)族(zu)仍(reng)主(zhu)(zhu)要活(huo)(huo)動在陜西、甘(gan)肅(su)、寧夏一(yi)帶(dai)(dai)。其(qi)(qi)他地(di)(di)點呢(ni)？王大有沒有回答？也(ye)就(jiu)是(shi)(shi)說(shuo)，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)長(chang)琴(qin)在前(qian)(qian)4781年(nian)(nian)之(zhi)后(hou)(hou)，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)不(bu)(bu)再任部(bu)落(luo)(luo)聯盟(meng)首領(ling)，也(ye)就(jiu)遷(qian)徙(xi)。遷(qian)徙(xi)的(de)地(di)(di)方是(shi)(shi)什(shen)么(me)地(di)(di)點呢(ni)？這地(di)(di)點與(yu)后(hou)(hou)來(lai)的(de)董姓部(bu)落(luo)(luo)豢(huan)龍(long)的(de)地(di)(di)點為(wei)(wei)什(shen)么(me)那(nei)么(me)吻合呢(ni)？同時，為(wei)(wei)何(he)遷(qian)徙(xi)，王大有僅僅以祝(zhu)(zhu)融(rong)(rong)(rong)(rong)與(yu)共工的(de)第二次爭奪為(wei)(wei)理(li)由，似(si)乎不(bu)(bu)是(shi)(shi)那(nei)么(me)簡(jian)單。我分析(xi)：祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)與(yu)種(zhong)植、飲食(shi)、養殖的(de)技術掌握有很大關聯，這一(yi)帶(dai)(dai)平原地(di)(di)區，沒有圈養動物的(de)技術，沒有發(fa)現新(xin)的(de)水(shui)稻種(zhong)植替代的(de)糧食(shi)作(zuo)物是(shi)(shi)不(bu)(bu)會(hui)如此簡(jian)單遷(qian)徙(xi)的(de)，也(ye)為(wei)(wei)后(hou)(hou)來(lai)董姓部(bu)落(luo)(luo)成為(wei)(wei)豢(huan)龍(long)氏奠定(ding)堅(jian)實的(de)基礎。那(nei)就(jiu)是(shi)(shi)說(shuo)，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)遷(qian)徙(xi)已經(jing)找到的(de)新(xin)的(de)糧食(shi)作(zuo)物，找到了不(bu)(bu)再游獵(lie)生活(huo)(huo)的(de)新(xin)的(de)生活(huo)(huo)方式！那(nei)么(me)，早之(zhi)前(qian)(qian)，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)雖然以陜西、甘(gan)肅(su)、寧夏一(yi)帶(dai)(dai)為(wei)(wei)主(zhu)(zhu)，但是(shi)(shi)，必定(ding)有“先(xian)頭部(bu)隊”為(wei)(wei)開拓先(xian)鋒，才(cai)能夠如此在此大范(fan)圍定(ding)居，搶(qiang)得先(xian)機。同樣(yang)，在伏(fu)(fu)羲(xi)時期(qi)(qi)，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)就(jiu)有一(yi)部(bu)分在洛(luo)河一(yi)帶(dai)(dai)進(jin)行觀(guan)測(ce)天文(wen)。也(ye)說(shuo)明(ming)祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)的(de)先(xian)進(jin)程度與(yu)文(wen)化水(shui)平的(de)高于其(qi)(qi)他部(bu)落(luo)(luo)。那(nei)么(me)，出土距今5300年(nian)(nian)前(qian)(qian)，的(de)一(yi)套玉器——玉龜和(he)玉版疑是(shi)(shi)古版《圖書》，也(ye)就(jiu)有理(li)由在之(zhi)前(qian)(qian)遷(qian)徙(xi)留下(xia)，或遷(qian)徙(xi)前(qian)(qian)就(jiu)保存(cun)。其(qi)(qi)次，祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)是(shi)(shi)最(zui)早管理(li)火的(de)部(bu)落(luo)(luo)，并觀(guan)測(ce)天文(wen)，成為(wei)(wei)太陽(yang)神。伏(fu)(fu)羲(xi)時期(qi)(qi)的(de)重和(he)羲(xi)黎其(qi)(qi)實也(ye)是(shi)(shi)重黎，是(shi)(shi)祝(zhu)(zhu)融(rong)(rong)(rong)(rong)部(bu)落(luo)(luo)為(wei)(wei)伏(fu)(fu)羲(xi)女媧部(bu)落(luo)(luo)的(de)主(zhu)(zhu)要力(li)量。

遠古(gu)(gu)人類觀天(tian)(tian)察(cha)地之際，只見日夜交(jiao)替，便自然(ran)有了“陰(yin)(yin)(yin)陽(yang)(yang)(yang)”觀念。白(bai)天(tian)(tian)光亮為(wei)(wei)“陽(yang)(yang)(yang)”，晚上(shang)黑暗為(wei)(wei)“陰(yin)(yin)(yin)”。晝(zhou) “日”出(chu)，夜“月(yue)(yue)(yue)”出(chu)；“日”為(wei)(wei)太陽(yang)(yang)(yang)而(er)“月(yue)(yue)(yue)”為(wei)(wei)太陰(yin)(yin)(yin)。當日出(chu)東方，卵(luan)石左明(ming)，右(you)暗，形成(cheng)“東陽(yang)(yang)(yang)西(xi)(xi)陰(yin)(yin)(yin)”的(de)(de)現(xian)象(xiang)(xiang)；隨時間推移，到(dao)了中午(wu)，卵(luan)石南(nan)(nan)明(ming)而(er)北(bei)暗，出(chu)現(xian)“南(nan)(nan)陽(yang)(yang)(yang)北(bei)陰(yin)(yin)(yin)”的(de)(de)局面；到(dao)了下午(wu)，卵(luan)石則西(xi)(xi)明(ming)，而(er)東暗，變為(wei)(wei)“西(xi)(xi)陽(yang)(yang)(yang)東陰(yin)(yin)(yin)”。恒常有序(xu)的(de)(de)陰(yin)(yin)(yin)陽(yang)(yang)(yang)變化，古(gu)(gu)人開始對其做(zuo)出(chu)了理(li)性而(er)抽(chou)象(xiang)(xiang)的(de)(de)總結：每天(tian)(tian)都(dou)會出(chu)現(xian)“陰(yin)(yin)(yin)陽(yang)(yang)(yang)交(jiao)變”，太陽(yang)(yang)(yang)永遠是(shi)“東升西(xi)(xi)落”的(de)(de)；南(nan)(nan)北(bei)永遠是(shi)“南(nan)(nan)陽(yang)(yang)(yang)北(bei)陰(yin)(yin)(yin)”的(de)(de)；只有東西(xi)(xi)兩面。便把這種極為(wei)(wei)常見的(de)(de)、很(hen)有規律的(de)(de)陰(yin)(yin)(yin)陽(yang)(yang)(yang)變化，抽(chou)象(xiang)(xiang)歸納成(cheng)左圖。歷(li)朝歷(li)代都(dou)認為(wei)(wei)神秘莫測的(de)(de)“八卦圖”，原來只不過是(shi)先賢觀天(tian)(tian)地日月(yue)(yue)(yue)、看陰(yin)(yin)(yin)陽(yang)(yang)(yang)變化的(de)(de)一種自然(ran)感悟。

《易經·系辭上(shang)》云：“古者(zhe)(zhe)(zhe)包犧(xi)氏之(zhi)(zhi)(zhi)(zhi)王天(tian)下也，仰則(ze)觀(guan)象(xiang)于(yu)(yu)(yu)天(tian)，俯則(ze)觀(guan)法(fa)于(yu)(yu)(yu)地(di)(di)(di)，觀(guan)鳥獸之(zhi)(zhi)(zhi)(zhi)文(wen)，與(yu)地(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)宜，近取諸(zhu)身(shen)，遠取諸(zhu)物(wu)(wu)，于(yu)(yu)(yu)是始(shi)作八(ba)卦(gua)(gua)，以通神明之(zhi)(zhi)(zhi)(zhi)德，以類萬物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)情。”又曰：“易有太極，是生(sheng)(sheng)(sheng)兩(liang)儀(yi)，兩(liang)儀(yi)生(sheng)(sheng)(sheng)四(si)象(xiang)，四(si)象(xiang)生(sheng)(sheng)(sheng)八(ba)卦(gua)(gua)，八(ba)卦(gua)(gua)定吉兇(xiong)(xiong)，吉兇(xiong)(xiong)生(sheng)(sheng)(sheng)大(da)業。是故法(fa)象(xiang)莫大(da)乎(hu)天(tian)地(di)(di)(di)，變(bian)通莫大(da)乎(hu)四(si)時，懸象(xiang)著明莫大(da)乎(hu)日月。” 《帛書(shu)(shu)系辭傳》說：“參天(tian)兩(liang)地(di)(di)(di)而(er)倚數，觀(guan)變(bian)于(yu)(yu)(yu)陰(yin)(yin)(yin)(yin)陽(yang)而(er)立卦(gua)(gua)，發揮于(yu)(yu)(yu)剛柔而(er)生(sheng)(sheng)(sheng)爻。”有學(xue)者(zhe)(zhe)(zhe)依此指出(chu)：八(ba)卦(gua)(gua)是觀(guan)天(tian)、地(di)(di)(di)、人三才之(zhi)(zhi)(zhi)(zhi)道而(er)作。在我國古代(dai)的(de)哲學(xue)范疇中，“陰(yin)(yin)(yin)(yin)陽(yang)”與(yu)“五行”是其中最(zui)基本(ben)的(de)兩(liang)個。司馬談的(de)《六家旨要》）認為(wei)(wei)：中國學(xue)術(shu)起源于(yu)(yu)(yu)陰(yin)(yin)(yin)(yin)陽(yang)家，欲認知我國之(zhi)(zhi)(zhi)(zhi)科學(xue)史，“陰(yin)(yin)(yin)(yin)陽(yang)五行”是密鑰。其橫跨天(tian)文(wen)、歷法(fa)、氣象(xiang)、醫(yi)學(xue)、丹(dan)術(shu)、建(jian)筑以及政治(zhi)、軍事、倫理、歷史、文(wen)藝、哲學(xue)等眾多領域(yu)，影響至深。 隨時之(zhi)(zhi)(zhi)(zhi)推移，生(sheng)(sheng)(sheng)活信息(xi)日豐，人們便把周遭之(zhi)(zhi)(zhi)(zhi)事物(wu)(wu)，按(an)著陰(yin)(yin)(yin)(yin)陽(yang)的(de)基礎，對號(hao)入座。如《黃帝內經·素問》曰：“陰(yin)(yin)(yin)(yin)陽(yang)者(zhe)(zhe)(zhe)，天(tian)地(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)道也，萬物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)綱紀(ji)，變(bian)化之(zhi)(zhi)(zhi)(zhi)父母，生(sheng)(sheng)(sheng)殺之(zhi)(zhi)(zhi)(zhi)本(ben)始(shi)，神明之(zhi)(zhi)(zhi)(zhi)府也。治(zhi)病(bing)必求于(yu)(yu)(yu)本(ben)。故積陽(yang)為(wei)(wei)天(tian)，積陰(yin)(yin)(yin)(yin)為(wei)(wei)地(di)(di)(di)。陰(yin)(yin)(yin)(yin)靜陽(yang)燥(zao)，陽(yang)生(sheng)(sheng)(sheng)陰(yin)(yin)(yin)(yin)長，陽(yang)殺陰(yin)(yin)(yin)(yin)藏，陽(yang)化氣，陰(yin)(yin)(yin)(yin)成形。”。 河洛之(zhi)(zhi)(zhi)(zhi)辭，最(zui)早見于(yu)(yu)(yu)《尚(shang)書(shu)(shu)·顧(gu)命》：“大(da)玉，夷玉，天(tian)球，河圖在東(dong)序(xu)。” 又見于(yu)(yu)(yu)《管子·小臣》：“昔人之(zhi)(zhi)(zhi)(zhi)受命者(zhe)(zhe)(zhe)，龍龜假，河出(chu)圖，洛出(chu)書(shu)(shu)，地(di)(di)(di)出(chu)乘黃，今三祥(xiang)未見有者(zhe)(zhe)(zhe)。”

再(zai)看洛(luo)(luo)寧(ning)(ning)，是(shi)(shi)(shi)洛(luo)(luo)出(chu)(chu)書(shu)(shu)處。河(he)(he)(he)(he)圖(tu)洛(luo)(luo)書(shu)(shu)是(shi)(shi)(shi)中(zhong)(zhong)國(guo)古代流傳(chuan)(chuan)下來的(de)(de)(de)(de)兩幅神秘圖(tu)案(an)，歷來被認為(wei)是(shi)(shi)(shi)河(he)(he)(he)(he)洛(luo)(luo)文化的(de)(de)(de)(de)載(zai)體，是(shi)(shi)(shi)中(zhong)(zhong)華(hua)文明(ming)的(de)(de)(de)(de)源頭。相傳(chuan)(chuan)，伏羲氏(shi)時，洛(luo)(luo)陽孟津境內從黃河(he)(he)(he)(he)中(zhong)(zhong)浮出(chu)(chu)一(yi)龍頭馬身(shen)的(de)(de)(de)(de)怪(guai)物，背上(shang)的(de)(de)(de)(de)旋毛變成(cheng)(cheng)(cheng)(cheng)一(yi)塊(kuai)玉版，獻給伏羲。玉版上(shang)的(de)(de)(de)(de)數(shu)字是(shi)(shi)(shi)；一(yi)六居(ju)(ju)(ju)下，二七居(ju)(ju)(ju)上(shang)，三(san)(san)八(ba)居(ju)(ju)(ju)左，四(si)九(jiu)居(ju)(ju)(ju)右(you)，五(wu)十(shi)居(ju)(ju)(ju)中(zhong)(zhong)，這(zhe)(zhe)就(jiu)是(shi)(shi)(shi)河(he)(he)(he)(he)圖(tu)。伏羲依照這(zhe)(zhe)個(ge)圖(tu)仰觀天象，俯察地理(li)，遠取諸物，近取諸身(shen)演成(cheng)(cheng)(cheng)(cheng)八(ba)卦，后為(wei)《周易(yi)》來源。又相傳(chuan)(chuan)，大禹時，洛(luo)(luo)陽境內的(de)(de)(de)(de)洛(luo)(luo)寧(ning)(ning)西長(chang)(chang)水(shui)(shui)的(de)(de)(de)(de)洛(luo)(luo)河(he)(he)(he)(he)中(zhong)(zhong)浮出(chu)(chu)一(yi)神龜(gui)，背上(shang)排列(lie)的(de)(de)(de)(de)數(shu)字為(wei)；戴九(jiu)履一(yi)，左三(san)(san)右(you)七，二四(si)為(wei)肩，六八(ba)為(wei)足，五(wu)居(ju)(ju)(ju)中(zhong)(zhong)央，這(zhe)(zhe)就(jiu)是(shi)(shi)(shi)洛(luo)(luo)書(shu)(shu)。獻給大禹。大禹依此(ci)治(zhi)水(shui)(shui)成(cheng)(cheng)(cheng)(cheng)功，遂劃天下為(wei)九(jiu)州。又依此(ci)定九(jiu)章大法，治(zhi)理(li)社會(hui)，后收入《尚書(shu)(shu)》，名《洪范》。《周易(yi)·系(xi)辭上(shang)》說：“河(he)(he)(he)(he)出(chu)(chu)圖(tu)，洛(luo)(luo)出(chu)(chu)書(shu)(shu)，圣人(ren)則(ze)之”，就(jiu)是(shi)(shi)(shi)指(zhi)這(zhe)(zhe)兩幅圖(tu)式。河(he)(he)(he)(he)圖(tu)上(shang)，排列(lie)成(cheng)(cheng)(cheng)(cheng)的(de)(de)(de)(de)黑點和(he)白點，蘊(yun)藏(zang)著無窮的(de)(de)(de)(de)奧秘；洛(luo)(luo)書(shu)(shu)上(shang)，縱、橫(heng)、斜三(san)(san)條線上(shang)的(de)(de)(de)(de)三(san)(san)個(ge)數(shu)字，相加之和(he)都(dou)等于15，十(shi)分奇妙。對此(ci)，中(zhong)(zhong)外(wai)學者(zhe)作(zuo)了長(chang)(chang)期的(de)(de)(de)(de)探索研究，認為(wei)這(zhe)(zhe)是(shi)(shi)(shi)中(zhong)(zhong)國(guo)先民心(xin)靈思維的(de)(de)(de)(de)最高成(cheng)(cheng)(cheng)(cheng)就(jiu)，是(shi)(shi)(shi)河(he)(he)(he)(he)洛(luo)(luo)文化的(de)(de)(de)(de)標志，是(shi)(shi)(shi)中(zhong)(zhong)國(guo)古代文明(ming)的(de)(de)(de)(de)第一(yi)個(ge)里程碑(bei)。那么，真的(de)(de)(de)(de)就(jiu)是(shi)(shi)(shi)“獻給伏羲”嗎？只有(you)祝(zhu)融(rong)部(bu)落(luo)觀測(ce)得出(chu)(chu)的(de)(de)(de)(de)“書(shu)(shu)圖(tu)”，并非(fei)哪個(ge)怪(guai)物變成(cheng)(cheng)(cheng)(cheng)玉版。而祝(zhu)融(rong)長(chang)(chang)琴遷徙也與舊部(bu)落(luo)匯合(he)。河(he)(he)(he)(he)書(shu)(shu)洛(luo)(luo)圖(tu)是(shi)(shi)(shi)祝(zhu)融(rong)部(bu)落(luo)對數(shu)學與文字的(de)(de)(de)(de)概括的(de)(de)(de)(de)精華(hua)！

祝融(rong)長琴率(lv)領部(bu)落(luo)(luo)(luo)部(bu)分遷(qian)(qian)徙(xi)在(zai)山(shan)西(xi)安邑一(yi)帶、豫中的(de)(de)嵩山(shan)地區（包括今(jin)新鄭、新密、登封(feng)、鄭州一(yi)帶）。最后，遷(qian)(qian)徙(xi)于河(he)南(nan)昆吾（今(jin)河(he)南(nan)濮陽市）、滑縣一(yi)帶，山(shan)東濮城(cheng)、菏澤、定陶等(deng)地、山(shan)西(xi)南(nan)部(bu)的(de)(de)鬷川（聞喜）、翼城(cheng)、曲沃(wo)、絳縣、垣曲、左邑、桐鄉、襄汾、新田（山(shan)西(xi)侯馬）等(deng)地以(yi)及山(shan)東、江蘇(su)、浙江等(deng)地。這是南(nan)北兩支祝融(rong)部(bu)落(luo)(luo)(luo)的(de)(de)匯合，這是人(ren)類第一(yi)次大規模的(de)(de)遷(qian)(qian)徙(xi)。可(ke)見，與(yu)上文的(de)(de)董姓部(bu)落(luo)(luo)(luo)地點，董姓部(bu)落(luo)(luo)(luo)占據遷(qian)(qian)徙(xi)的(de)(de)大部(bu)分范圍。而(er)時間在(zai)神農(nong)炎帝之前，當然比倉頡時期要早。

1.4，道教的雛(chu)形起(qi)源(yuan)于祝融(rong)部落

我在(zai)《祝融(rong)(rong)(rong)部(bu)(bu)落聯(lian)盟(meng)孕育道(dao)教的起源》一文論及(ji)了(le)(le)道(dao)教與祝融(rong)(rong)(rong)的關系，《楚(chu)世家》中“鬻(yu)(yu)熊(xiong)(xiong)生(sheng)熊(xiong)(xiong)麗，熊(xiong)(xiong)麗生(sheng)熊(xiong)(xiong)狂，熊(xiong)(xiong)狂生(sheng)熊(xiong)(xiong)繹(yi)，熊(xiong)(xiong)繹(yi)當(dang)成(cheng)(cheng)王(wang)時，舉文、武勤勞(lao)之(zhi)后嗣，而封(feng)熊(xiong)(xiong)繹(yi)于楚(chu)蠻，封(feng)以子男之(zhi)田”這當(dang)中在(zai)“當(dang)成(cheng)(cheng)王(wang)時”前多了(le)(le)“熊(xiong)(xiong)繹(yi)”二(er)字，因為(wei)《左(zuo)傳》昭公十二(er)年(nian)中，楚(chu)靈王(wang)的話里(li)說(shuo)(shuo)到(dao)：“昔(xi)我先(xian)(xian)王(wang)熊(xiong)(xiong)繹(yi)，與呂級(ji)、王(wang)孫牟、燮父、禽父，并事康(kang)王(wang)”，所以熊(xiong)(xiong)繹(yi)應為(wei)康(kang)王(wang)時人(ren)，在(zai)《史記》中鬻(yu)(yu)熊(xiong)(xiong)“蚤(zao)卒(zu)”，但是在(zai)《路史》所引《鬻(yu)(yu)子》中，鬻(yu)(yu)熊(xiong)(xiong)要到(dao)九十才見(jian)文王(wang)，所以早卒(zu)的應當(dang)是熊(xiong)(xiong)繹(yi)的先(xian)(xian)輩熊(xiong)(xiong)狂。有熊(xiong)(xiong)（今河南新鄭）人(ren)（依然與董姓部(bu)(bu)落的祝融(rong)(rong)(rong)部(bu)(bu)落聯(lian)盟(meng)有千(qian)絲(si)萬縷的聯(lian)系），季連(lian)部(bu)(bu)落酋(qiu)長、哲學(xue)家，著(zhu)書《鬻(yu)(yu)子》，是周文王(wang)的老(lao)師，曾(ceng)輔佐周文王(wang)推(tui)翻(fan)殷(yin)商建立(li)周王(wang)朝。楚(chu)人(ren)奉(feng)顓頊帝高(gao)陽(yang)氏為(wei)先(xian)(xian)祖(zu)，老(lao)童(tong)、祝融(rong)(rong)(rong)為(wei)遠祖(zu)，鬻(yu)(yu)熊(xiong)(xiong)為(wei)始(shi)祖(zu)。說(shuo)(shuo)明楚(chu)國先(xian)(xian)祖(zu)來(lai)源于老(lao)童(tong)、祝融(rong)(rong)(rong)等不(bu)同稱謂的董姓部(bu)(bu)落的祝融(rong)(rong)(rong)部(bu)(bu)落聯(lian)盟(meng)。

可見(jian)，連周文王(wang)都要拜祝融為師進行治國理(li)政(zheng)，這(zhe)與(yu)祝融部落的(de)長(chang)期天(tian)文、地理(li)、農業、醫藥、制陶等技術有(you)(you)很(hen)大關系。夏(xia)朝時，季(ji)連進入楚丘(qiu)(今(jin)河(he)(he)南滑縣(xian))，建(jian)羋(mie)熊(xiong)(xiong)王(wang)朝。季(ji)連的(de)后裔羋(mie)部落穴熊(xiong)(xiong)氏(shi)族已經(jing)活動于有(you)(you)熊(xiong)(xiong)氏(shi)之墟(xu)和熊(xiong)(xiong)山之間，地區大約在(zai)今(jin)河(he)(he)南中(zhong)部的(de)新鄭(zheng)和郾陵(ling)一帶，回(hui)到了祝融部落常居(ju)住地……穴熊(xiong)(xiong)居(ju)熊(xiong)(xiong)山，為有(you)(you)熊(xiong)(xiong)氏(shi)之墟(xu)，在(zai)今(jin)河(he)(he)南省新鄭(zheng)縣(xian)境內(nei)。

在有(you)文(wen)(wen)字記(ji)載的中(zhong)(zhong)(zhong)國歷(li)史(shi)上，第一個講“道(dao)”的人叫鬻(yu)熊(xiong)。著書(shu)《鬻(yu)子》，是周文(wen)(wen)王(wang)(wang)(wang)的老師(shi)，曾輔佐周文(wen)(wen)王(wang)(wang)(wang)推翻殷(yin)商建立周王(wang)(wang)(wang)朝(chao)。《帝系(xi)》說：“季(ji)(ji)連(lian)(lian)，是為羋姓(xing)。季(ji)(ji)連(lian)(lian)產什(shen)(shen)(shen)祖氏，什(shen)(shen)(shen)祖氏產內熊(xiong)，九(jiu)世(shi)至(zhi)于(yu)渠。這是從部落中(zhong)(zhong)(zhong)的父系(xi)官(guan)員的氏而說。”其中(zhong)(zhong)(zhong)多有(you)錯(cuo)字，“什(shen)(shen)(shen)”為“方”之(zhi)(zhi)訛，內為“穴(xue)(xue)(xue)”之(zhi)(zhi)訛，學者已經(jing)指(zhi)明。內熊(xiong)即“穴(xue)(xue)(xue)熊(xiong)”，亦即“鬻(yu)熊(xiong)”， 清華簡《楚(chu)(chu)居》中(zhong)(zhong)(zhong)有(you)一些關于(yu)季(ji)(ji)連(lian)(lian)與(yu)鬻(yu)熊(xiong)重要而珍(zhen)貴(gui)的信息：“季(ji)(ji)連(lian)(lian)初降(jiang)于(yu)山(shan)，氐于(yu)（穴(xue)(xue)(xue)）窮，（遷）出于(yu)喬山(shan)，宅凥爰波，逆(ni)上汌(chuan)水(shui)，見盤庚(geng)之(zhi)(zhi)子凥于(yu)方山(shan)，女(nv)曰妣隹，秉慈率相，歷(li)游四方。季(ji)(ji)連(lian)(lian)聞其有(you)娉，從，及之(zhi)(zhi)盤，爰生伯、遠(yuan)仲、毓徜徉，先于(yu)京宗(zong)。穴(xue)(xue)(xue)酓遟徙于(yu)京宗(zong)，爰得妣烈。逆(ni)流哉水(shui)，氒狀（貼(tie)）耳，乃妻之(zhi)(zhi)，生侸叔、麗(li)季(ji)(ji)，麗(li)不從，自脅(xie)出。妣烈賓于(yu)天，巫并該其脅(xie)以楚(chu)(chu)，氐今曰楚(chu)(chu)人”。 《楚(chu)(chu)居》證實鬻(yu)熊(xiong)是商末(mo)人，曾子事文(wen)(wen)王(wang)(wang)(wang)。然(ran)季(ji)(ji)連(lian)(lian)也分為多支(zhi)系(xi)，不再(zai)僅僅為一個支(zhi)系(xi)，故《楚(chu)(chu)世(shi)家(jia)》說“季(ji)(ji)連(lian)(lian)生附(fu)沮，附(fu)沮生穴(xue)(xue)(xue)熊(xiong)。其后中(zhong)(zhong)(zhong)微(wei)，或在中(zhong)(zhong)(zhong)國，或在蠻夷(yi)，弗(fu)能記(ji)其世(shi)。周文(wen)(wen)王(wang)(wang)(wang)之(zhi)(zhi)時，季(ji)(ji)連(lian)(lian)之(zhi)(zhi)苗裔曰鬻(yu)熊(xiong)”。

2，倉頡整(zheng)理規范(fan)民間文字，繼(ji)承天文觀測的技(ji)術

在遙遠的(de)(de)(de)上古(gu)原始(shi)社會時代(dai)(dai)人(ren)類一步步從"堆石記(ji)事(shi)"、"結(jie)繩(sheng)記(ji)事(shi)"、發展到"符號文(wen)(wen)(wen)字(zi)(zi)"。遠古(gu)符號文(wen)(wen)(wen)字(zi)(zi)在中(zhong)國歷(li)史上延續了約五千余(yu)年，遠古(gu)早(zao)期(qi)的(de)(de)(de)文(wen)(wen)(wen)化記(ji)錄(lu)基本上都是用符號文(wen)(wen)(wen)字(zi)(zi)記(ji)錄(lu)下來的(de)(de)(de)。倉頡(jie)的(de)(de)(de)功績就在于，他(ta)廣泛搜集民間的(de)(de)(de)圖畫文(wen)(wen)(wen)字(zi)(zi)加以(yi)整理，創(chuang)造(zao)了有系統的(de)(de)(de)象形文(wen)(wen)(wen)字(zi)(zi)。其實，這只是古(gu)人(ren)對倉頡(jie)的(de)(de)(de)一種盲目崇(chong)拜，又經歷(li)代(dai)(dai)文(wen)(wen)(wen)人(ren)和史學家炒作，倉頡(jie)便成了中(zhong)國文(wen)(wen)(wen)字(zi)(zi)發明的(de)(de)(de)始(shi)祖。實際(ji)上中(zhong)國的(de)(de)(de)文(wen)(wen)(wen)字(zi)(zi)史早(zao)在倉頡(jie)以(yi)前數千年就已經誕生(sheng)了。

《河圖(tu)(tu)玉版》（“版”或作“板(ban)”）是(shi)漢代(dai)讖(chen)緯之(zhi)書《河圖(tu)(tu)》中的(de)(de)(de)一(yi)種，《河圖(tu)(tu)玉版》中記載倉(cang)頡(jie)是(shi)一(yi)位(wei)部(bu)落首(shou)(shou)領(ling)(ling)，以陽武為(wei)都，自立為(wei)帝(di)，號倉(cang)帝(di) 。 這位(wei)史前傳說(shuo)人(ren)物(wu)，在(zai)我國古(gu)(gu)代(dai)戰國以前的(de)(de)(de)典(dian)藉(jie)中都從未提及。最早提及倉(cang)頡(jie)者(zhe)，是(shi)戰國時期的(de)(de)(de)荀(xun)卿。《荀(xun)子·解(jie)蔽(bi)》稱(cheng):"好(hao)書者(zhe)眾(zhong)矣(yi)，而(er)倉(cang)頡(jie)獨傳者(zhe)壹也"。其后(hou)逐漸發展為(wei)倉(cang)頡(jie)是(shi)"黃帝(di)的(de)(de)(de)史官(guan)"等傳說(shuo)。黃帝(di)是(shi)原始社會后(hou)期部(bu)落聯盟(meng)的(de)(de)(de)首(shou)(shou)領(ling)(ling)之(zhi)一(yi)，當時沒(mei)有(you)國家機器，可見"史官(guan)"之(zhi)說(shuo)，顯然是(shi)后(hou)人(ren)用后(hou)代(dai)國家機器的(de)(de)(de)職(zhi)官(guan)名(ming)稱(cheng)套用于(yu)史前傳說(shuo)人(ren)物(wu)的(de)(de)(de)結果。至于(yu)是(shi)不是(shi)帝(di)？是(shi)不是(shi)部(bu)落首(shou)(shou)領(ling)(ling)，還是(shi)一(yi)位(wei)杰出人(ren)才而(er)已呢？我在(zai)本文(wen)都沒(mei)有(you)進行(xing)研究，也順(shun)著古(gu)(gu)人(ren)作書的(de)(de)(de)記載進行(xing)分析。

從歷代典籍的(de)記載看，倉頡(jie)(jie)的(de)貢獻主要有(you)：第一、完善(shan)文(wen)字，所謂(wei)的(de)"蒼(倉)頡(jie)(jie)作書"，并(bing)不(bu)是說倉頡(jie)(jie)一個(ge)人(ren)完全(quan)地(di)將(jiang)文(wen)字發明創(chuang)造(zao)出來，而(er)是說倉頡(jie)(jie)將(jiang)民間既有(you)的(de)圖(tu)畫(hua)文(wen)字進(jin)行廣泛搜(sou)集，并(bing)加以認真整理，從而(er)創(chuang)制出一套成體(ti)系的(de)規范的(de)象形文(wen)字。第二：受洛(luo)(luo)書，河(he)(he)圖(tu)、洛(luo)(luo)書上詳細記錄(lu)古代帝王的(de)興亡之(zhi)數，和(he)統(tong)民治國的(de)道法。只有(you)天授命的(de)帝王才能得到(dao)，倉頡(jie)(jie)登基(ji)為帝后(hou)，向南巡(xun)狩自己的(de)領土，登上陽虛山，隨著洛(luo)(luo)河(he)(he)向東(dong)來到(dao)了(le)洛(luo)(luo)水與黃河(he)(he)交匯處(chu)的(de)洛(luo)(luo)汭，發現靈龜背負著神秘(mi)圖(tu)案，獻給倉頡(jie)(jie)。八卦就是洛(luo)(luo)書演化而(er)來，后(hou)為《周易》來源。

,2.1，倉頡所(suo)在的時(shi)期(qi)

1966年一次毀滅性的(de)(de)劫難，倉(cang)(cang)頡(jie)廟成為廢墟(xu)；倉(cang)(cang)頡(jie)墓(mu)位于河南省商丘市虞城縣西北(bei)12公里(li)的(de)(de)古王集鄉堌堆坡(po)村西北(bei)隅。倉(cang)(cang)頡(jie)墓(mu)亦被挖開，出土大量龍(long)山和仰韶時期的(de)(de)器物。這為我(wo)們定位倉(cang)(cang)頡(jie)在(zai)龍(long)山和仰韶時期提供科學的(de)(de)依(yi)據(ju)。

仰(yang)韶(shao)(shao)文(wen)(wen)(wen)化(hua)遺址，位于河南(nan)省三(san)門峽(xia)市澠(min)池縣(xian)城北9公(gong)(gong)里處的(de)(de)(de)仰(yang)韶(shao)(shao)村。 仰(yang)韶(shao)(shao)文(wen)(wen)(wen)化(hua)，因在河南(nan)澠(min)池仰(yang)韶(shao)(shao)村發現，故名(ming)。仰(yang)韶(shao)(shao)文(wen)(wen)(wen)化(hua)也稱彩陶(tao)(tao)文(wen)(wen)(wen)化(hua)，多數(shu)是(shi)粗陶(tao)(tao)。生活用(yong)具均(jun)為陶(tao)(tao)質，出(chu)土器中(zhong)物有鼎、罐(guan)、碗(wan)、盆、缽、杯、甕、缸(gang)等。特別引人注目的(de)(de)(de)是(shi)陶(tao)(tao)器上(shang)(shang)精美的(de)(de)(de)裝(zhuang)飾(shi)圖案，其(qi)紋(wen)(wen)飾(shi)有寬(kuan)帶紋(wen)(wen)、網紋(wen)(wen)、花(hua)瓣紋(wen)(wen)、魚紋(wen)(wen)、弦紋(wen)(wen)和幾何圖形紋(wen)(wen)等。仰(yang)韶(shao)(shao)文(wen)(wen)(wen)化(hua)是(shi)距今7000年(nian)(nian)至(zhi)5000年(nian)(nian)前(qian)(qian)(qian)。仰(yang)韶(shao)(shao)文(wen)(wen)(wen)化(hua)遺存以黃河中(zhong)游(you)為中(zhong)心(xin)，北到(dao)(dao)長城沿線(xian)及河套地區(qu)(qu)，南(nan)達(da)湖北的(de)(de)(de)西(xi)(xi)北部，西(xi)(xi)到(dao)(dao)甘肅、青海(hai)接壤地帶，東(dong)至(zhi)河南(nan)東(dong)部，上(shang)(shang)下2000年(nian)(nian)，縱橫數(shu)千里。大(da)致經歷了早中(zhong)晚三(san)個歷史時(shi)期(qi)(qi)：早期(qi)(qi)（公(gong)(gong)元前(qian)(qian)(qian)5000年(nian)(nian)至(zhi)公(gong)(gong)元前(qian)(qian)(qian)4000年(nian)(nian)）主要(yao)包括陜西(xi)(xi)西(xi)(xi)安(an)的(de)(de)(de)半坡類(lei)型(xing)(xing)、陜西(xi)(xi)渭南(nan)的(de)(de)(de)史家類(lei)型(xing)(xing)及區(qu)(qu)系(xi)年(nian)(nian)代相(xiang)當的(de)(de)(de)其(qi)他(ta)(ta)文(wen)(wen)(wen)化(hua)類(lei)型(xing)(xing)或遺存。中(zhong)期(qi)(qi)（公(gong)(gong)元前(qian)(qian)(qian)4000年(nian)(nian)至(zhi)公(gong)(gong)元前(qian)(qian)(qian)3500年(nian)(nian)）主要(yao)包括河南(nan)陜縣(xian)的(de)(de)(de)廟(miao)底溝類(lei)型(xing)(xing)及區(qu)(qu)系(xi)年(nian)(nian)代相(xiang)當的(de)(de)(de)其(qi)他(ta)(ta)文(wen)(wen)(wen)化(hua)類(lei)型(xing)(xing)或遺存。晚期(qi)(qi)（公(gong)(gong)元前(qian)(qian)(qian)3500年(nian)(nian)至(zhi)公(gong)(gong)元前(qian)(qian)(qian)3000年(nian)(nian)），主要(yao)包括山西(xi)(xi)夏縣(xian)的(de)(de)(de)西(xi)(xi)王(wang)村類(lei)型(xing)(xing)、河南(nan)滎陽的(de)(de)(de)秦王(wang)寨類(lei)型(xing)(xing)、鄭州(zhou)郊區(qu)(qu)的(de)(de)(de)大(da)河村文(wen)(wen)(wen)化(hua)遺址三(san)四(si)期(qi)(qi)類(lei)型(xing)(xing)及區(qu)(qu)系(xi)年(nian)(nian)代相(xiang)當的(de)(de)(de)其(qi)他(ta)(ta)文(wen)(wen)(wen)化(hua)類(lei)型(xing)(xing)或遺存。

1928年(nian)首次發(fa)現(xian)于山(shan)東章(zhang)丘縣龍(long)山(shan)鎮城子崖(ya)，1930年(nian)至1931年(nian)對龍(long)山(shan)鎮城子崖(ya)遺(yi)址(zhi)的(de)發(fa)掘，最(zui)突出(chu)的(de)代表是(shi)造(zao)型(xing)獨特、工藝精美的(de)黑(hei)陶(tao)(tao)，大部分龍(long)山(shan)文(wen)化(hua)遺(yi)址(zhi)，分布在山(shan)東半島；而陜西(xi)、山(shan)西(xi)、河(he)南、河(he)北(bei)(bei)、遼東半島、江蘇、湖北(bei)(bei)等(deng)地區(qu)，也有類(lei)似遺(yi)址(zhi)的(de)發(fa)現(xian)。這個文(wen)化(hua)以許多薄、硬、光、黑(hei)的(de)陶(tao)(tao)器，尤其是(shi)蛋殼黑(hei)陶(tao)(tao)（分布日照、章(zhang)丘）最(zui)具特色，所以考(kao)古(gu)學家最(zui)初稱其為“黑(hei)陶(tao)(tao)文(wen)化(hua)”。不(bu)久，即被命名(ming)為龍(long)山(shan)文(wen)化(hua)。距今約4000-4600年(nian)。

從(cong)上面的(de)文(wen)物考證：倉頡晚于(yu)伏羲女媧時(shi)(shi)期(qi)的(de)祝融部落觀測(ce)天文(wen)所造的(de)“河書洛圖”時(shi)(shi)期(qi)，晚于(yu)祝融長琴(qin)遷徙的(de)時(shi)(shi)期(qi)。

其(qi)次，所發現的(de)(de)文物，僅(jin)僅(jin)表示文物所處的(de)(de)年代，更(geng)早的(de)(de)當然也不(bu)屬于倉頡(jie)時期(qi)(qi)。因為，仰韶文化分為三期(qi)(qi)，早期(qi)(qi)、中期(qi)(qi)都不(bu)是(shi)倉頡(jie)的(de)(de)時期(qi)(qi)。

2.2，文(wen)字早在(zai)倉頡之前就存在(zai)

《說文(wen)解字(zi)(zi)》記載(zai)倉頡是(shi)黃帝時期(qi)造(zao)字(zi)(zi)的左史(shi)官，見鳥獸(shou)的足(zu)跡受(shou)啟發，分類別異，加以搜集(ji)、整理和使用，在漢字(zi)(zi)創造(zao)的過(guo)程(cheng)中起了重要作用，被尊為"造(zao)字(zi)(zi)圣人" ；倉頡的功(gong)績就在于，他(ta)廣泛搜集(ji)民間的圖畫文(wen)字(zi)(zi)加以整理，創造(zao)了有系統的象形文(wen)字(zi)(zi)。

為何倉(cang)頡成為造字(zi)的能手呢(ni)？為何又自立部落，并且成為首(shou)領呢(ni)？

《春秋元命苞》：“倉帝史(shi)皇氏，名頡姓侯剛。龍顏(yan)侈哆，四目(mu)靈光。實有(you)(you)(you)睿德，生而(er)能(neng)(neng)(neng)(neng)書。及(ji)受河(he)圖綠字，于(yu)是窮(qiong)天地之變(bian)化。仰(yang)觀奎(kui)星圓趨知勢，俯察龜(gui)文(wen)鳥(niao)語山川，指掌而(er)創文(wen)字，天為雨粟，鬼(gui)為夜哭，龍乃(nai)潛(qian)藏。治(zhi)百有(you)(you)(you)一十(shi)載，都(dou)于(yu)陽武，終葬衙(ya)之利(li)鄉亭。"；宋(song)代羅泌撰的(de)(de)《禪通紀》云:"倉帝史(shi)皇氏，姓侯岡，名頡。實有(you)(you)(you)睿德，生而(er)能(neng)(neng)(neng)(neng)書;龍顏(yan)侈侈，四目(mu)靈光……仰(yang)觀奎(kui)星圓曲(qu)之勢，俯察龜(gui)文(wen)、鳥(niao)羽、山川、指掌而(er)創文(wen)字……天為雨粟，鬼(gui)為夜哭，龍乃(nai)潛(qian)藏。"。這(zhe)兩則記載倉頡“生而(er)能(neng)(neng)(neng)(neng)書”，就(jiu)是在(zai)很小的(de)(de)時(shi)候，就(jiu)有(you)(you)(you)能(neng)(neng)(neng)(neng)說(shuo)會寫的(de)(de)本領，比較(jiao)聰明。這(zhe)樣一位奇才(cai)(cai)，必定會尋找精通文(wen)字的(de)(de)祝融(rong)(rong)部落(luo)的(de)(de)，必須(xu)求教觀測天文(wen)的(de)(de)祝融(rong)(rong)部落(luo)。畢竟(jing)，只(zhi)有(you)(you)(you)這(zhe)祝融(rong)(rong)部落(luo)，才(cai)(cai)能(neng)(neng)(neng)(neng)從歷史(shi)的(de)(de)延續中，傳授技藝。

從(cong)倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)的(de)(de)以(yi)(yi)陽武（河(he)(he)南(nan)(nan)新鄉(xiang)市(shi)）為都，這不是(shi)原來(lai)祝融(rong)部落(luo)的(de)(de)范圍嗎(ma)？那倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)把都成建在祝融(rong)部落(luo)的(de)(de)范圍？關于(yu)倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)的(de)(de)葬地(di)，史書多(duo)有記載，《禪通(tong)記》上稱"倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)居陽武，而葬利鄉(xiang)"。倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)是(shi)一(yi)位介于(yu)神話與(yu)(yu)傳(chuan)說之(zhi)(zhi)(zhi)間的(de)(de)人(ren)物(wu)，倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)陵位于(yu)河(he)(he)南(nan)(nan)南(nan)(nan)樂(le)縣(xian)。全國有多(duo)處紀念倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)的(de)(de)遺(yi)跡，有倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)陵、倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)廟、造字臺(tai)等。在眾多(duo)倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)及遺(yi)跡中，陜(shan)(shan)西(xi)白水、河(he)(he)南(nan)(nan)南(nan)(nan)樂(le) 、虞城(cheng) 、開封(feng)、河(he)(he)南(nan)(nan)陽武、洛寧 。這些范圍也是(shi)早于(yu)倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)的(de)(de)祝融(rong)部落(luo)范圍？難(nan)道倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)是(shi)從(cong)祝融(rong)部落(luo)分化，另(ling)立部落(luo)？據《萬姓統(tong)譜·卷五十二(er)》:記載，"上古(gu)倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)，南(nan)(nan)樂(le)吳村人(ren)，生而齊(qi)圣，有四目，觀鳥跡蟲(chong)文(wen)(wen)始(shi)制文(wen)(wen)字以(yi)(yi)代結(jie)繩之(zhi)(zhi)(zhi)政(zheng)，乃軒轅黃(huang)帝(di)之(zhi)(zhi)(zhi)史官也"。 《明一(yi)統(tong)志(zhi)·人(ren)物(wu)上古(gu)》亦記載:"倉(cang)(cang)(cang)(cang)頡(jie)(jie)(jie)(jie)(jie)，南(nan)(nan)樂(le)吳村人(ren)，生而齊(qi)圣，有四目，觀鳥跡蟲(chong)文(wen)(wen)始(shi)制文(wen)(wen)字以(yi)(yi)代結(jie)繩之(zhi)(zhi)(zhi)政(zheng)，乃軒轅黃(huang)帝(di)之(zhi)(zhi)(zhi)史官也"。 另(ling)一(yi)說陜(shan)(shan)西(xi)白水縣(xian)陽武村人(ren) 。南(nan)(nan)樂(le)縣(xian)在河(he)(he)南(nan)(nan)省東(dong)北(bei)(bei)隅；白水縣(xian)位于(yu)陜(shan)(shan)西(xi)省東(dong)北(bei)(bei)部，處于(yu)關中平原與(yu)(yu)陜(shan)(shan)北(bei)(bei)高原的(de)(de)過(guo)渡地(di)帶，東(dong)隔(ge)洛河(he)(he)與(yu)(yu)澄城(cheng)縣(xian)相望，南(nan)(nan)接(jie)蒲城(cheng)縣(xian)與(yu)(yu)五龍(long)山相隔(ge)，西(xi)接(jie)銅川(chuan)市(shi)郊區和渭北(bei)(bei)黑腰帶相連，北(bei)(bei)以(yi)(yi)黃(huang)龍(long)雁門兩山為界、與(yu)(yu)宜君(jun)、黃(huang)龍(long)、洛川(chuan)三縣(xian)毗鄰。可見(jian)，不論陜(shan)(shan)西(xi)白水、還是(shi)河(he)(he)南(nan)(nan)南(nan)(nan)樂(le)，其(qi)出生地(di)與(yu)(yu)祝融(rong)部落(luo)最(zui)接(jie)近。

而虞城(cheng)位于河南省(sheng)東部(bu)，開封市位于河南省(sheng)東部(bu)，陽武（河南新鄉市）為(wei)都(dou)，洛(luo)寧縣隸屬(shu)洛(luo)陽市地處豫西山區(qu)，因(yin)此，從(cong)方位來看，其所到之處正(zheng)是祝(zhu)融部(bu)落地。

再(zai)看洛寧(ning)，是(shi)洛出書處。河圖洛書是(shi)祝融(rong)部(bu)落(luo)獻給伏羲。如此來看，倉頡(jie)出生在祝融(rong)部(bu)落(luo)西北邊，活動范(fan)圍確實祝融(rong)部(bu)落(luo)地(di)，還(huan)跑到祝融(rong)部(bu)落(luo)的東面。

因(yin)此(ci)，倉(cang)頡由于幼小(xiao)就聰慧，因(yin)此(ci)，他(ta)的(de)(de)周邊是(shi)掌握(wo)先進文化的(de)(de)祝(zhu)(zhu)融(rong)部(bu)落(luo)，也就有了(le)可能(neng)；其次，倉(cang)頡是(shi)在祝(zhu)(zhu)融(rong)長(chang)琴遷徙(xi)之(zhi)后很(hen)長(chang)的(de)(de)時間進入(ru)祝(zhu)(zhu)融(rong)部(bu)落(luo)學(xue)習，文化也有了(le)突飛猛進。他(ta)到民(min)間整理文字，學(xue)習觀測天文，也是(shi)從祝(zhu)(zhu)融(rong)部(bu)落(luo)學(xue)習而來(lai)！受洛書，河圖、洛書上(shang)詳(xiang)細記錄古代帝王的(de)(de)興亡之(zhi)數，和統民(min)治國的(de)(de)道法。從后來(lai)的(de)(de)周文王拜師即可證實(shi)。

2.3，倉頡的都城(cheng)與黃帝時期的左史

上文論及：從倉頡的以陽武（河南新鄉市(shi)）為都，這不是原(yuan)來(lai)祝融部落(luo)的范圍嗎(ma)？倉頡登(deng)基為帝后，向(xiang)南巡狩自己的領土(tu)，登(deng)上陽虛山，隨著洛(luo)(luo)河向(xiang)東來(lai)到(dao)了洛(luo)(luo)水(shui)與黃河交匯處的洛(luo)(luo)汭(rui)，發現靈龜(gui)背(bei)負著神秘圖案，獻給倉頡。

這有兩個信息：一是向南(nan)巡視自己的領(ling)土(tu)？二是發現靈龜背負著神秘圖案，獻給倉(cang)(cang)頡。信息一：表示倉(cang)(cang)頡把(ba)祝融(rong)部落(luo)(luo)作(zuo)為自己的部落(luo)(luo)？那么，這個部落(luo)(luo)是不(bu)是在(zai)黃(huang)帝、蚩尤之前(qian)，統領(ling)祝融(rong)部落(luo)(luo)的首領(ling)呢(ni)？這首領(ling)傳承了祝融(rong)部落(luo)(luo)的精華，推選其為首領(ling)也不(bu)為過。

信(xin)息二：反映了(le)倉(cang)頡得到技(ji)術的真(zhen)經，得到祝(zhu)融部落的傳授！那在蚩尤交(jiao)錯的時(shi)間前，作為部落首領也合乎情理。

之后(hou)，到了(le)黃帝(di)時期，倉(cang)頡(jie)部(bu)落(luo)已經獨(du)立(li)在陜(shan)西白水一帶建立(li)部(bu)落(luo)，從祝(zhu)融部(bu)落(luo)獨(du)立(li)分(fen)化出(chu)來？相傳(chuan)為(wei)中(zhong)國原始社會后(hou)期黃帝(di)的(de)左史(shi)官 ，倉(cang)頡(jie)為(wei)左史(shi)。沮誦為(wei)右史(shi)。據歷(li)史(shi)記載:軒轅(yuan)黃帝(di)興(xing)起之后(hou)，黃帝(di)的(de)史(shi)官倉(cang)頡(jie)、沮誦受鳥獸足跡的(de)啟迪(di)，集(ji)(ji)中(zhong)了(le)勞(lao)動人民的(de)智慧，嘔心瀝(li)血數十載，搜集(ji)(ji)、整理(li)流(liu)傳(chuan)與(yu)先民中(zhong)的(de)象(xiang)(xiang)形文(wen)字符號并加以推廣(guang)和(he)使用 。繩結雖有(you)大小(xiao)和(he)形狀(zhuang)區別，但年久月深，難于(yu)辨識。后(hou)倉(cang)頡(jie)仰觀奎星(xing)環曲走勢，俯看龜背紋(wen)理(li)、鳥獸爪痕、山川(chuan)形貌和(he)手掌指紋(wen)，從中(zhong)受到啟迪(di)，根據事物(wu)形狀(zhuang)創造了(le)象(xiang)(xiang)形文(wen)字。

這“相傳”并不是僅僅倉頡進(jin)行(xing)文字(zi)整理，還有沮誦（祝(zhu)融的同音異(yi)寫，實則為祝(zhu)融）。而當官進(jin)行(xing)歷(li)史記載的，也(ye)有祝(zhu)融。那么，也(ye)就間接肯定倉頡是從祝(zhu)融部(bu)落學(xue)習而來(lai)。最后，由于其獨特的貢獻，歷(li)史忽略(lve)了(le)祝(zhu)融部(bu)落的偉(wei)大(da)。而倉頡，號(hao)史皇氏，號(hao)，記錄歷(li)史的皇？王？候？是否就是因此而來(lai)。只有漢(han)代的史學(xue)家(jia)才知道了(le)。

2.4，部落分化與分工

《河圖(tu)玉版》載文(wen)(wen):"倉頡(jie)為帝(di)南巡，蹬陽(yang)虛(xu)之山(shan)，臨于元扈洛汭之水。靈龜(gui)負書，丹(dan)甲青文(wen)(wen)以(yi)授(shou)之。"；《漢書古今(jin)人(ren)表疏證》中這樣釋疑:"倉頡(jie)或以(yi)為古帝(di)，或以(yi)為黃帝(di)史官，疑莫(mo)能(neng)定；《呂氏春秋·審分覽·君(jun)守》稱:"奚仲(zhong)作(zuo)車(che)，蒼頡(jie)作(zuo)書，后稷作(zuo)稼，皋陶(tao)(tao)作(zuo)刑，昆吾作(zuo)陶(tao)(tao)，夏鯀作(zuo)城，此六(liu)人(ren)者(zhe)，所作(zuo)當矣。"。

昆吾是祝(zhu)融(rong)部(bu)落分化的(de)部(bu)落，祝(zhu)融(rong)部(bu)落從(cong)發現火(huo)，到管理火(huo)，到距今1萬多年前的(de)制(zhi)陶(tao)(tao)開始，就(jiu)是制(zhi)陶(tao)(tao)的(de)先(xian)鋒。故上文(wen)引用：《九(jiu)州要紀》云：“董父好龍，舜(shun)遣(qian)豢(huan)龍于陶(tao)(tao)丘(qiu)，為(wei)豢(huan)龍氏。”。并(bing)不是說只有倉頡作書，祝(zhu)融(rong)就(jiu)不作了，從(cong)“黃(huang)(huang)帝(di)之(zhi)子青陽(yang)降(jiang)居江(jiang)水,昌(chang)(chang)(chang)義(yi)降(jiang)居至(zhi)大師兄 ,其(qi)(qi)后皆(jie)有天下(xia)。”。“黃(huang)(huang)帝(di)妻雷祖(zu)，生(sheng)(sheng)(sheng)昌(chang)(chang)(chang)意(yi)(yi)，昌(chang)(chang)(chang)意(yi)(yi)生(sheng)(sheng)(sheng)韓流，韓流取(qu)淖子曰阿女，生(sheng)(sheng)(sheng)帝(di)顓(zhuan)頊(xu)。”，又見：《史記》云：“楚(chu)之(zhi)先(xian)，出自顓(zhuan)頊(xu)高陽(yang)氏。黃(huang)(huang)帝(di)生(sheng)(sheng)(sheng)昌(chang)(chang)(chang)意(yi)(yi)，昌(chang)(chang)(chang)意(yi)(yi)生(sheng)(sheng)(sheng)顓(zhuan)頊(xu)，顓(zhuan)頊(xu)生(sheng)(sheng)(sheng)稱，稱生(sheng)(sheng)(sheng)卷章，卷章生(sheng)(sheng)(sheng)重黎，因其(qi)(qi)能(neng)光融(rong)天下(xia)，帝(di)嚳命曰祝(zhu)融(rong)。重黎死，其(qi)(qi)弟(di)吳回(hui)(hui)繼(ji)為(wei)祝(zhu)融(rong)，吳回(hui)(hui)生(sheng)(sheng)(sheng)陸終，陸終生(sheng)(sheng)(sheng)季(ji)連。季(ji)連，羋(mie)姓，楚(chu)乃其(qi)(qi)后也。周(zhou)文(wen)王(wang)(wang)時(shi)，季(ji)連苗裔鬻(yu)熊(xiong)(xiong)事文(wen)王(wang)(wang)，成王(wang)(wang)時(shi)，封鬻(yu)熊(xiong)(xiong)之(zhi)后熊(xiong)(xiong)鐸于荊蠻(man)之(zhi)地，建楚(chu)。”。兩個不一樣的(de)顓(zhuan)頊(xu)世系，證明，黃(huang)(huang)帝(di)聯盟時(shi)期，不是僅僅一個黃(huang)(huang)帝(di)？為(wei)何(he)歷史不記載昌(chang)(chang)(chang)意(yi)(yi)為(wei)黃(huang)(huang)帝(di)呢？昌(chang)(chang)(chang)意(yi)(yi)也是黃(huang)(huang)帝(di)之(zhi)一嗎(ma)？王(wang)(wang)大有沒(mei)有對此研究。昌(chang)(chang)(chang)意(yi)(yi)、昌(chang)(chang)(chang)義(yi)，常羲，其(qi)(qi)實(shi)都是一個稱呼。

昌(chang)(chang)(chang)意(yi)，其(qi)實是(shi)(shi)祝(zhu)融(rong)部(bu)落(luo)的(de)，黃(huang)帝(di)(di)生(sheng)昌(chang)(chang)(chang)意(yi)，不(bu)是(shi)(shi)生(sheng)，是(shi)(shi)下(xia)一代的(de)各部(bu)落(luo)聯盟的(de)首(shou)領。之后到(dao)少(shao)(shao)昊(hao)(hao)，歷史(shi)沒有以少(shao)(shao)昊(hao)(hao)為(wei)代表(biao)，就以昌(chang)(chang)(chang)意(yi)為(wei)代表(biao)，昌(chang)(chang)(chang)意(yi)就是(shi)(shi)常羲(xi)(xi)，熙就是(shi)(shi)羲(xi)(xi)，而(er)羲(xi)(xi)是(shi)(shi)什么呢，重(zhong)即(ji)羲(xi)(xi)，黎即(ji)和。昌(chang)(chang)(chang)意(yi)，其(qi)實就是(shi)(shi)常羲(xi)(xi)，常羲(xi)(xi)是(shi)(shi)祝(zhu)融(rong)部(bu)落(luo)的(de)，后來成為(wei)嫦娥奔月的(de)由來，是(shi)(shi)因為(wei)天文觀(guan)測結合月亮。重(zhong)該羲(xi)(xi)黎，重(zhong)即(ji)該，羲(xi)(xi)即(ji)黎；與早(zao)期(qi)(qi)女(nv)媧時期(qi)(qi)：重(zhong)即(ji)和，羲(xi)(xi)即(ji)黎。昌(chang)(chang)(chang)意(yi)、常羲(xi)(xi)、嫦娥。都是(shi)(shi)祝(zhu)融(rong)的(de)部(bu)落(luo)人員(yuan)不(bu)同(tong)時期(qi)(qi)的(de)人員(yuan)的(de)稱呼。在(zai)少(shao)(shao)昊(hao)(hao)為(wei)各部(bu)落(luo)首(shou)領 ，就以少(shao)(shao)昊(hao)(hao)為(wei)代表(biao)。黃(huang)帝(di)(di)政權之后，王大(da)有就論述到(dao)了(le)少(shao)(shao)昊(hao)(hao)，書上黃(huang)帝(di)(di)生(sheng)不(bu)寫少(shao)(shao)昊(hao)(hao)，而(er)寫:生(sheng)昌(chang)(chang)(chang)義，而(er)昌(chang)(chang)(chang)義是(shi)(shi)少(shao)(shao)昊(hao)(hao)時期(qi)(qi)中祝(zhu)融(rong)部(bu)落(luo)進行天文觀(guan)測的(de)嫦羲(xi)(xi)，少(shao)(shao)昊(hao)(hao)不(bu)是(shi)(shi)黃(huang)帝(di)(di)族的(de)，祝(zhu)融(rong)也不(bu)是(shi)(shi)黃(huang)帝(di)(di)族的(de)。

黃帝生(sheng)昌意，我(wo)們(men)已經知(zhi)道是(shi)(shi)(shi)祝融(rong)(rong)部(bu)落的(de)常羲，也(ye)是(shi)(shi)(shi)少昊(hao)(hao)時期的(de)觀(guan)測天文的(de)主(zhu)力之(zhi)(zhi)(zhi)一(yi)，那(nei)么(me)，不是(shi)(shi)(shi)黃帝生(sheng)，是(shi)(shi)(shi)下一(yi)各部(bu)落聯盟首(shou)領，之(zhi)(zhi)(zhi)后是(shi)(shi)(shi)少昊(hao)(hao)，少昊(hao)(hao)時期，一(yi)樣，祝融(rong)(rong)是(shi)(shi)(shi)主(zhu)要力量，因此，出現(xian)以少昊(hao)(hao)為代表的(de)月歷；不知(zhi)經過幾個聯盟首(shou)領，之(zhi)(zhi)(zhi)后是(shi)(shi)(shi)顓頊，而顓頊入贅祝融(rong)(rong)部(bu)落，至于虞幕，史書(shu)以什么(me)為命(ming)名，我(wo)們(men)是(shi)(shi)(shi)該考究的(de)。畢竟很多名字(zi)，可(ke)以從(cong)部(bu)落中出來，然從(cong)虞幕，有虞氏部(bu)落在山西南(nan)、河南(nan)西北一(yi)帶(dai)活(huo)動，都城在蒲阪(古(gu)蒲州--今(jin)山西省(sheng)運城市(shi)永濟市(shi))。那(nei)么(me)，從(cong)祝融(rong)(rong)長琴之(zhi)(zhi)(zhi)后，這(zhe)些(xie)范圍(wei)是(shi)(shi)(shi)祝融(rong)(rong)部(bu)落的(de)范圍(wei)。

2.5， 倉頡(jie)與史姓(xing)圖騰

2.5.1，祝融最早觀測天(tian)文

馬王堆(dui)漢(han)墓《帛書周易(yi)》是(shi)后來的天文觀測(ce)了，早在(zai)遠古以(yi)前(qian)，在(zai)伏羲(xi)之(zhi)前(qian)，祝融(rong)部(bu)落就是(shi)天文的專家，從管(guan)理火(huo)，到觀測(ce)太陽，董字的書寫，也才產生(sheng)；他(ta)是(shi)太陽升(sheng)起(qi)在(zai)樹木之(zhi)中，周邊是(shi)草木。

經過到伏(fu)(fu)(fu)羲(xi)時期(qi)，祝融(rong)觀(guan)(guan)測(ce)太(tai)陽(yang)，出現(xian)(xian)了(le)(le)質的(de)(de)(de)(de)(de)飛(fei)躍，出現(xian)(xian)河(he)書(shu)洛圖，而重(zhong)(zhong)(zhong)(zhong)和(he)羲(xi)黎，也(ye)(ye)就(jiu)是(shi)(shi)(shi)(shi)重(zhong)(zhong)(zhong)(zhong)黎是(shi)(shi)(shi)(shi)伏(fu)(fu)(fu)羲(xi)時期(qi)的(de)(de)(de)(de)(de)主要力(li)量，伏(fu)(fu)(fu)羲(xi)作為(wei)首(shou)(shou)領，人(ren)文(wen)始祖，其實(shi)(shi)貢(gong)獻的(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)祝融(rong)部落(luo)(luo)。董(dong)是(shi)(shi)(shi)(shi)管(guan)理火的(de)(de)(de)(de)(de)，是(shi)(shi)(shi)(shi)太(tai)陽(yang)升(sheng)起之時，太(tai)陽(yang)在四周草木包圍之中，東(dong)(dong)在內，四周為(wei)草木為(wei)董(dong)，后(hou)(hou)(hou)成為(wei)圖騰的(de)(de)(de)(de)(de)董(dong)，再(zai)就(jiu)是(shi)(shi)(shi)(shi)重(zhong)(zhong)(zhong)(zhong)，之后(hou)(hou)(hou)是(shi)(shi)(shi)(shi)童(tong)(tong)(tong)，變成風向與(yu)風速(su)度(du)的(de)(de)(de)(de)(de)觀(guan)(guan)測(ce)。演變之后(hou)(hou)(hou)董(dong)字，或與(yu)重(zhong)(zhong)(zhong)(zhong)結合書(shu)寫，或與(yu)童(tong)(tong)(tong)結合書(shu)寫。人(ren)類于是(shi)(shi)(shi)(shi)認識東(dong)(dong)西方向，東(dong)(dong)也(ye)(ye)就(jiu)是(shi)(shi)(shi)(shi)董(dong)不識，董(dong)之后(hou)(hou)(hou)，就(jiu)是(shi)(shi)(shi)(shi)太(tai)陽(yang)升(sheng)高(gao)，為(wei)東(dong)(dong)。從(cong)人(ren)來(lai)觀(guan)(guan)測(ce)太(tai)陽(yang)，董(dong)字的(de)(de)(de)(de)(de)書(shu)寫也(ye)(ye)跟隨(sui)觀(guan)(guan)測(ce)太(tai)陽(yang)的(de)(de)(de)(de)(de)儀(yi)器發生變化。出現(xian)(xian)董(dong)之后(hou)(hou)(hou)的(de)(de)(de)(de)(de)祝融(rong)，祝融(rong)有(you)兩個(ge)聯姻集團：重(zhong)(zhong)(zhong)(zhong)、黎，時而合起來(lai)稱呼(hu)，時而單獨稱呼(hu)，重(zhong)(zhong)(zhong)(zhong)儀(yi)的(de)(de)(de)(de)(de)變化，出現(xian)(xian)重(zhong)(zhong)(zhong)(zhong)、童(tong)(tong)(tong)，因此，董(dong)字的(de)(de)(de)(de)(de)書(shu)寫也(ye)(ye)在艸結合童(tong)(tong)(tong)或重(zhong)(zhong)(zhong)(zhong)，同樣(yang)，后(hou)(hou)(hou)來(lai)，重(zhong)(zhong)(zhong)(zhong)儀(yi)采用金屬，也(ye)(ye)出現(xian)(xian)了(le)(le)鐘(zhong)，老體字有(you)：鐵，結合童(tong)(tong)(tong)或重(zhong)(zhong)(zhong)(zhong)，直接插入地面，形成章(zhang)……因此，董(dong)不是(shi)(shi)(shi)(shi)祝融(rong)之后(hou)(hou)(hou)，而是(shi)(shi)(shi)(shi)祝融(rong)是(shi)(shi)(shi)(shi)董(dong)姓部落(luo)(luo)的(de)(de)(de)(de)(de)代稱。觀(guan)(guan)測(ce)活動(dong)，董(dong)--重(zhong)(zhong)(zhong)(zhong)--童(tong)(tong)(tong)也(ye)(ye)就(jiu)統一起來(lai)；之后(hou)(hou)(hou)，出現(xian)(xian)鐘(zhong)、章(zhang)、中、仲等，也(ye)(ye)由(you)于觀(guan)(guan)測(ce)，結合對圖騰的(de)(de)(de)(de)(de)崇拜，再(zai)就(jiu)是(shi)(shi)(shi)(shi)祭祀(si)，也(ye)(ye)就(jiu)出現(xian)(xian)巫(wu)，以及(ji)祝融(rong)部落(luo)(luo)的(de)(de)(de)(de)(de)首(shou)(shou)領吳回； 東(dong)(dong)夷(yi)人(ren)祖先(xian)崇拜！祭祀(si)、占卜。也(ye)(ye)是(shi)(shi)(shi)(shi)從(cong)祝融(rong)部落(luo)(luo)傳承。東(dong)(dong)夷(yi)也(ye)(ye)是(shi)(shi)(shi)(shi)從(cong)祝融(rong)部落(luo)(luo)的(de)(de)(de)(de)(de)重(zhong)(zhong)(zhong)(zhong)黎的(de)(de)(de)(de)(de)黎在伏(fu)(fu)(fu)羲(xi)時期(qi)分化。因此，東(dong)(dong)夷(yi)人(ren)其實(shi)(shi)實(shi)(shi)在少(shao)昊時期(qi)，祝融(rong)部落(luo)(luo)已經形成重(zhong)(zhong)(zhong)(zhong)該熙黎四大觀(guan)(guan)測(ce)，也(ye)(ye)就(jiu)是(shi)(shi)(shi)(shi)伏(fu)(fu)(fu)羲(xi)時期(qi)的(de)(de)(de)(de)(de)祝融(rong)的(de)(de)(de)(de)(de)：重(zhong)(zhong)(zhong)(zhong)和(he)羲(xi)黎。

祝融部落(luo)從(cong)湖南(nan)、廣西遷徙到貴州、四川，后(hou)(hou)來(lai)到伏(fu)羲(xi)女媧(wa)時期；而(er)伏(fu)羲(xi)之前，祝融由重、黎(li)(li)集(ji)團組成，黎(li)(li)后(hou)(hou)來(lai)分(fen)(fen)化出太(tai)昊(hao)，太(tai)昊(hao)后(hou)(hou)裔從(cong)四川等地(di)遷徙山(shan)(shan)東等地(di)；而(er)黎(li)(li)的(de)部分(fen)(fen)遷徙也從(cong)南(nan)方到河南(nan)、山(shan)(shan)東；后(hou)(hou)來(lai)，祝融長(chang)琴從(cong)陜西等地(di)遷徙山(shan)(shan)西、河南(nan)嵩山(shan)(shan)、濮陽一帶以及(ji)山(shan)(shan)東，也就與(yu)原來(lai)的(de)黎(li)(li)和太(tai)昊(hao)的(de)后(hou)(hou)裔少(shao)昊(hao)部落(luo)聯合，成就了蚩(chi)尤的(de)大首(shou)領。看來(lai)，在蚩(chi)尤前，出現倉(cang)頡曾經這位首(shou)領。山(shan)(shan)東定陶，地(di)處(chu)重黎(li)(li)集(ji)團，且(qie)與(yu)其他東夷部落(luo)交匯(hui)的(de)地(di)方。

我(wo)在《遠古(gu)人(ren)類對地(di)理方位的認識》一文(wen)就詳細(xi)論證了人(ren)類的天(tian)文(wen)觀測。并對西水(shui)坡(po)的蚌(bang)龍(long)是(shi)真(zhen)正的龍(long)（鱷(e)）的蚌(bang)圖(tu)龍(long)遺址距今6000年進行分析，早于黃帝，而炎帝不(bu)是(shi)在濮(pu)陽為中心，則(ze)屬于董(dong)邑(yi)應該(gai)為董(dong)姓(xing)部(bu)落(luo)的遺址。也(ye)明顯早于祝融八姓(xing)分多姓(xing)氏部(bu)落(luo)時期，昆(kun)吾部(bu)落(luo)也(ye)晚(wan)于董(dong)邑(yi)，同(tong)樣，參胡、飂叔安(an)晚(wan)于董(dong)邑(yi)，則(ze)再(zai)次證明祝融部(bu)落(luo)與(yu)董(dong)姓(xing)部(bu)落(luo)的變化。

2.5,2，史姓圖騰

史(shi)(shi)(shi)(shi)(shi)姓(xing)的(de)(de)宗(zong)譜記載：史(shi)(shi)(shi)(shi)(shi)，記事者也(ye)(ye)。從(cong)又(you)持中。中，正(zheng)也(ye)(ye)。凡史(shi)(shi)(shi)(shi)(shi)之(zhi)屬(shu)皆從(cong)史(shi)(shi)(shi)(shi)(shi)。動則左史(shi)(shi)(shi)(shi)(shi)書之(zhi)。言則右(you)史(shi)(shi)(shi)(shi)(shi)書之(zhi)。出自黃(huang)帝(di)時創(chuang)造(zao)文字(zi)的(de)(de)史(shi)(shi)(shi)(shi)(shi)皇倉(cang)頡。當然，歷史(shi)(shi)(shi)(shi)(shi)上(shang)，為(wei)了(le)突出黃(huang)帝(di)，后人(ren)人(ren)為(wei)地把很多功績與人(ren)物列在黃(huang)帝(di)時期，是不(bu)適宜的(de)(de)，很多歷史(shi)(shi)(shi)(shi)(shi)學家(jia)也(ye)(ye)發現(xian)這一(yi)現(xian)象。倉(cang)頡之(zhi)后，衍生(sheng)了(le)倉(cang)氏、史(shi)(shi)(shi)(shi)(shi)氏、侯氏、侯岡氏、夷門氏、倉(cang)頡氏。倉(cang)頡為(wei)史(shi)(shi)(shi)(shi)(shi)官，人(ren)稱(cheng)史(shi)(shi)(shi)(shi)(shi)皇氏，其(qi)后有一(yi)支(zhi)以(yi)官為(wei)氏，稱(cheng)史(shi)(shi)(shi)(shi)(shi)氏。

史姓圖騰，史是(shi)以(yi)職司為圖騰。是(shi)一個(ge)守(shou)護天(tian)干丫璋(zhang)(zhang)并記錄觀(guan)測結果的(de)柱下史官，因此得姓。史圖騰由(you)“丫”璋(zhang)(zhang) ，（璇璣盤）和“手(shou)”三部(bu)分組成。丫璋(zhang)(zhang)相(xiang)當于現(xian)代(dai)的(de)圓規，用來(lai)(lai)測量天(tian)圓地方的(de)天(tian)文儀器。手(shou)表示用筆(bi)來(lai)(lai)記錄天(tian)文觀(guan)測的(de)結果. 始祖：倉頡(jie)。

我(wo)在《從董姓圖(tu)騰研究童、重黎與祝融部(bu)(bu)(bu)(bu)落(luo)》一(yi)文闡(chan)述：觀測(ce)(ce)的(de)(de)(de)活動主要有六(liu)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)：即其中(zhong)觀測(ce)(ce)的(de)(de)(de)“重儀”主要的(de)(de)(de)四部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)與四周的(de)(de)(de)“扶(fu)(fu)桑(sang)”日表(biao)(biao)以及人共六(liu)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)一(yi)起構成：第(di)(di)(di)(di)一(yi)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，是一(yi)個辛刀，代表(biao)(biao)刑具(ju)，古代稱“相風”；第(di)(di)(di)(di)二(er)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，方向標下面接(jie)著是用眼睛(jing)觀察(cha)的(de)(de)(de)用來辨別方位的(de)(de)(de)璇璣(ji)盤；第(di)(di)(di)(di)三(san)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，接(jie)著下部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)是觀測(ce)(ce)太陽的(de)(de)(de)儀器：當太陽的(de)(de)(de)影(ying)子落(luo)在建木天干(gan)時，落(luo)在中(zhong)間為兩影(ying)子重復(fu)，稱為“重”；第(di)(di)(di)(di)四部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，最底部(bu)(bu)(bu)(bu)是觀測(ce)(ce)儀器立(li)在土(tu)(tu)上，“土(tu)(tu)”表(biao)(biao)示璇璣(ji)盤所(suo)立(li)的(de)(de)(de)地(di)方；第(di)(di)(di)(di)五部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，是一(yi)種觀測(ce)(ce)太陽一(yi)年運轉變化的(de)(de)(de)儀器，即“扶(fu)(fu)桑(sang)”日表(biao)(biao)（即艸字(zi)頭)；第(di)(di)(di)(di)六(liu)部(bu)(bu)(bu)(bu)分(fen)(fen)(fen)，即人的(de)(de)(de)觀察(cha)與活動。可見，祝融部(bu)(bu)(bu)(bu)落(luo)觀測(ce)(ce)天文的(de)(de)(de)先進(jin)程度！

而史，缺少(shao)很多(duo)觀測儀器(qi)，則屬于(yu)祝融部(bu)落(luo)的天文(wen)儀器(qi)的簡單轉化 。史，觀測天文(wen)，師從(cong)祝融部(bu)落(luo)也就有了保證。

那(nei)么(me)， 史出(chu)自(zi)黃帝(di)時(shi)(shi)創造文(wen)(wen)字(zi)(zi)的(de)史皇倉(cang)頡，這(zhe)是(shi)(shi)不正確的(de)，要說(shuo)始于創造文(wen)(wen)字(zi)(zi)的(de)倉(cang)頡， 倉(cang)頡部(bu)(bu)落在黃帝(di)時(shi)(shi)期為柱(zhu)(zhu)下(xia)史官(guan)，則是(shi)(shi)比較(jiao)吻合的(de)。當然， 柱(zhu)(zhu)下(xia)史，源于系伏羲(xi)女媧氏政權的(de)祭祀崇(chong)拜(bai)的(de)祝融又稱呼大典(dian)氏，為柱(zhu)(zhu)下(xia)史。炎帝(di)神農(nong)氏，原(yuan)從(cong)南方(fang)留下(xia)未遷徙的(de)祝融部(bu)(bu)落，也一樣是(shi)(shi)炎帝(di)神農(nong)氏的(de)前(qian)身。那(nei)么(me)，以柱(zhu)(zhu)下(xia)史官(guan)，柱(zhu)(zhu)下(xia)，其實就是(shi)(shi)觀測天文(wen)(wen)的(de)重儀之下(xia)，進行記錄。祝融是(shi)(shi)，祝融的(de)首領(ling)是(shi)(shi)，炎帝(di)曾經從(cong)南方(fang)祝融部(bu)(bu)落的(de)遺留部(bu)(bu)落起(qi)家，也是(shi)(shi)柱(zhu)(zhu)下(xia)史官(guan)，那(nei)么(me)，柱(zhu)(zhu)下(xia)史官(guan)不是(shi)(shi)倉(cang)頡所獨(du)有。

那比較合理的解(jie)釋(shi)就是，史(shi)姓(xing)(xing)從倉(cang)頡(jie)開始。而據史(shi)姓(xing)(xing)的朋(peng)友(you)與(yu)我交流(liu)，發現(xian)史(shi)姓(xing)(xing)的姓(xing)(xing)氏(shi)基因，與(yu)一(yi)些董(dong)姓(xing)(xing)人(ren)氏(shi)基因重(zhong)合率高，是否(fou)就是再次(ci)證(zheng)明，史(shi)姓(xing)(xing)與(yu)祝融(rong)部落(luo)、董(dong)姓(xing)(xing)部落(luo)千(qian)絲萬縷的聯系。

2015年8月24日20:34

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