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夷 夏 先 后 说

 

 

物有本末，事有终始，知所先后，则近道矣！

                             《大学》

 

 

    中国历史是人类全部历史最光荣的一面，只有把它放在全体人类历史的背景上看它的光辉才更显得鲜明。把它关在一间老屋子内孤芳自赏的日子已经过去了。

                                  李 济

 

     夏实西方之帝国或联盟，曾一度或数度压迫东方而已；与商殷为东方帝国，曾两度西向拓土，灭夏克鬼方者，正是恰恰相反，遥遥相对。知此形势，于中国古代史之了解，不无小补也。

                                      傅斯年

   

     夷夏不仅有东西之分，而且有先后之别。夷为东亚土著，创造了东亚新石器时代定居农业文化；夏人西来，传播了青铜时代游牧文化。夷夏结合与转换开创了中国历史，形成独特东亚民族文化传统。

                                          易 华

 

 

A Perspective on Yi & Xia:

China in Bronze Age World System

Abstract

    Human has an inclination to migrate. The history of mankind was one of continuous migration on earth. Every nation or state consists of diverse migrants.Relative to new immigrants, the so-called aboriginals were the early migrants. Indians in America were earlier immigrants from Asia relative to European colonizers. Similarly, Yi was an aborigine in East Asia relative to Xia who was from the West. Enlightened by Fu Sinian, referring to I. Wallerstein’s “World System” and F. Braudel’s “Long Duree”, I try to put forward an anthropological perspective on China in the Ancient World System.

    Historical records and legends indicate that East Asia was the territory of Yi & Man before the Xia Dynasty. Yi was then divided into eastern Yi and western Yi, and  Man was divided into northern Man and southern Man after Yu the Great and his son established the Xia state. Archaeological discoveries show that there was no

differentiation between pastoral nomadism and agrarian sedentism before 2000 B.C. While Yi created an agrarian sedentary culture in the Neolithic Age, it was Xia, or nomads, that introduced bronze and nomadic cultures. Bio-anthropological studies make it clear that Yi or Man was largely Mongoloid from Southeast Asia;Xia or Rong & Di was related to Indo-Europeans or Caucasoids from Central Asia. As linguists find many Indo-European words in them, Chinese, Korean and Japanese may each be a typical pidgin, with Yi of the Sino-Australian family being the substratum, and Xia or Tocharian of the Indo-European family being the superstratum. That clearly manifests the dual origins of East Asian peoples and cultures. The combination of Yi and Xia initiated the history of China and formed the special cultural tradition of East Asia.

Aboriginal Yi in East Asia created a sedentary agrarian culture in the Neolithic Age; Xia from the West introduced nomadic culture in Bronze Age. To conclude, I will attempt to prove that sedentary agriculture mainly originated in East Asia and pastoral nomadic culture derived basically from the West or Central Asia. The admixture of nomadic and sedentary cultures constructed the characteristics of ancient East Asia. In other words, agrarian culture such as domestications of pigs, dogs and the cultivation of millet and rice originated in East Asia; nomadic culture, such as horse, cattle, and sheep was from the west. The history of China, Korea and Japan is a spiral of Yi and Xia. I put forward a theory of the dual origins of East Asian culture that explains the conflict between the indigenous and western origin hypotheses of ancient Chinese culture and develops an interpretive framework for East Asian and Eurasian cultures.

 

夷夏先后说

 

    人类是一种喜爱迁徙的动物，人类史就是迁徙的历史。每一个民族或国家都是由不同的移民构成的。所谓土著，相对于新来者而言，是早到的移民。美洲土著印第安人，相对于欧洲殖民者而言，是先到的亚洲移民。相对于夏而言，夷是东亚土著。受傅斯年《夷夏东西说》和王献唐《炎黄氏族文化考》启发，参考布罗代尔长时段（long duree）和华伦斯坦世界体系(world system)概念，特提出“夷夏先后说”如下：

历史记载或传说表明夏朝建立之前东亚为夷蛮之地，大禹父子在夷之中建立了夏朝之后才有东夷西夷之分。考古学发掘和研究表明夏朝建立之前东亚尚未有游牧与农耕之分，正是夷创造了东亚新石器时代定居农业文化，夏或戎狄引进了青铜时代游牧文化。体质人类学研究表明夷属蒙古人种，可能来自南亚，部分夏或戎狄属印欧人种，来自中亚。语言学研究表明汉语、韩语、日语是典型的混合语：夷语或华澳语是底层，夏言或印欧语是表层。夷夏结合与转换才开创了中国的历史，形成独特东亚文化传统。

夷夏不仅有东西之分，而且有先后之别。夷为东亚土著，创造了东亚新石器时代定居农业文化；夏人西来，传播了青铜时代游牧文化。汉族的历史是夷夏结合的历史，汉人、汉语、汉文化均是夷夏混合的结果，韩、日、匈奴或蒙古亦然。夷夏转换是东亚上古史上的关键。在人类历史上，喧宾夺主的事时有发生，而数典忘祖亦是常事。正本清源，夷夏先后说化解了东亚文明本土起源说与外来传播说的矛盾，对理解东亚民族与文化的形成和东亚历史不无小补。

 

 

目 录

 

提要

梅维恒序

张海洋序：慎终追远，正本清源

邓聪序：西风汹涌下的中国文明起源问题

前言:人类学及其使命

 

第一章 导 言：演化论、传播论与互动论

一、本土起源说与演化论

二、外来传播说与传播论

三、东西二元说与互动

 

第二章 从夷到夏：历史人类学论证

一、夷蛮与夏

1、尧舜禅让：夷人的事故

2、夷人建立夏朝，群众基础是众夷

3、商朝是夷人王朝，夏人无足轻重

4、周朝是西夷王朝，东夷是群众基础

5、子为夷礼，诸子为夷

6、夷为东亚土

二、夏与戎狄

1、炎黄之战：夏人的传说

2、夏与戎：羌方、月氏、吐火罗、大夏

3、夏与狄：土方、鬼方、匈奴、大夏

4、夏与杞、鄫

5、周代夏崇拜

 

第三章 从新石器到青铜：考古人类学论证

一、夷与新石器时代定居农业文化

1、粟、稻与菽

2、猪、狗与鸡

3、陶瓷

4、桑、蚕与丝绸

5、半地穴式与干栏式住房

6、耒与耜

7、舟与船

8、土坑墓与瓮棺葬

9、玉器

10、祭祀与礼

11、东亚文化底层夷文化

二、夏与青铜时代游牧文化

1、青铜器与青铜技术

2、绵羊与羊毛制品

3、黄牛与牛奶

4、马与马车

5、小麦

6、砖

7、支石墓、墓道与火葬

8、金器

9、战争与戎

10、天与帝

11、中国文化表层夏文化

第四章 蒙古人种与印欧人种：体质人类学论证

一、夷与东亚蒙古人

二、夏与印欧人在东亚

三、夷夏混血：汉族及其他

 

第五章 从语系到语海：语言人类学论证

一、汉藏语系假说

二、汉语的底层：夷语与汉语南岛语系或华澳语系假说

三、汉语的表层；夏言与汉印欧语系或汉高语系假说

四、汉语混合语：从语系到语海

 

第六章 讨论与结语：夷夏先后说

一、文化起源

二、民族形成

三、民族认同

四、结 语

 

附录一 中国的民族主义

附录二 青铜时代世界体系中的中国

关键词索引

 

后记

 

 

 

Contents

 

 Abstract

Foreword

Preface

 

Chapter One: Introduction

A, Autonomism

B, Diffusionism

C, Interactionism

 

Chapter Two: Yi and Xia in Chinese Historiography

A, Yi &Man and Xia

B, Xia and Rong&Di

 

Chapter Three: Transformation in East Asian Neolithic-Bronze Age

A, Yi and sedentary agrarian culture in the Neolithic Age

B, Xia and pastoral nomadic culture in Bronze Age

 

Chapter Four: Yi and Xia in Physical Anthropology

A, Yi and Mongoloid

B, Xia and Europeoid

C, Han or Chinese: Mixed Mongoloid with Europeoid

 

Chapter Five:Yi and Xia in linguistic anthropology

A, Sino-Tibetan Family Hypothesis

B, Substratum Yi and Sino-Australian family Hypothesis

C, Superstratum Xia and Sino-Indo-European family Hypothesis

D, Chinese as Mixed Language

 

Chapter Six:Discussions and Conclusion

A, Origins of Chinese Cultures

B, Formation of Chinese People or Han

C, National Identity

D, Conclusion

 

Appendix One: Nationalism in China

Appendix Two: China in Bronze Age World System

Index: Key Word

 

Postscript

 

 

 

 

    尽管易华提出的早期东亚文明演变动态概念这一新观点有争议性，但极有说服力。总体论证充分有力，并将在此后的很多年内推动该领域的研究。这是迄今为止研究早期中国与其他欧亚文明互动的最重要的论著之一，可谓成就非凡。

梅维恒 宾夕法尼亚大学http://blog.sina.com.cn/s/blog_570e408f0100yr67.html

 

观古今于一瞬，视地球为小村，从人类迁徙的大背景透视夷夏关系，漏洞甚至错误在所难免。《晏子春秋》云：“星之昭昭，不如月之曀曀，小事之成，不如大事之废；君子之非，贤于小人之是也。”海洋深信易华《夷夏先后说》堪当此段评价。

 

张海洋 中央民族大学http://blog.sina.com.cn/s/blog_570e408f0100ux6e.html

 

 

《夷夏先后说》一书，对理解当今东亚文明本土起源与外来传播论争的问题，是最重要的著述。据我个人识见所及，在国内以至东亚的学术圈子里，尚未见过可与此书匹敌的著作。很多人可能好奇，究竟是甚么样知识结构的人，才会写出这样专博兼顾的学术论著。读其书想见其为人。

邓聪 香港中文大学http://blog.sina.com.cn/s/blog_570e408f0100z3ze.html