明代累絲金龍 （甘(gan)肅(su)省博物館藏）

　　唐十二(er)生肖俑 （甘肅省博物館藏）

　　□ 羅運兵(bing) 李志鵬(peng) 呂鵬(peng)

　　認識中(zhong)(zhong)華文(wen)明的(de)(de)悠久歷史、感知中(zhong)(zhong)華文(wen)化的(de)(de)博大(da)精(jing)深，離不開(kai)考(kao)(kao)古(gu)學(xue)。“十二生肖是中(zhong)(zhong)華文(wen)明傳承(cheng)數(shu)千年的(de)(de)經典體現”，對中(zhong)(zhong)華文(wen)明這一(yi)重要(yao)精(jing)神文(wen)化符號的(de)(de)解(jie)讀自然離不開(kai)考(kao)(kao)古(gu)學(xue)，特別是離不開(kai)專門研究古(gu)人與動(dong)物(wu)之(zhi)間相互(hu)關系的(de)(de)動(dong)物(wu)考(kao)(kao)古(gu)學(xue)。《動(dong)物(wu)尋(xun)(xun)古(gu)：在生肖中(zhong)(zhong)發現中(zhong)(zhong)國》（以下簡(jian)稱《動(dong)物(wu)尋(xun)(xun)古(gu)》），為我們帶來(lai)了動(dong)物(wu)考(kao)(kao)古(gu)學(xue)家傾(qing)心講述的(de)(de)生肖故事(shi)。

　　《動(dong)物尋古》是著名動(dong)物考古學家、中國(guo)(guo)科(ke)技考古領(ling)軍(jun)人物袁靖先生的(de)新(xin)作。該書旨在尋找生肖(xiao)(xiao)動(dong)物在中國(guo)(guo)歷史長河中的(de)身(shen)影，首次從(cong)動(dong)物考古學的(de)全新(xin)角度探究(jiu)十二生肖(xiao)(xiao)，還原十二生肖(xiao)(xiao)對中華文(wen)(wen)明(ming)的(de)重要貢(gong)獻，破解(jie)中華文(wen)(wen)明(ming)的(de)文(wen)(wen)化(hua)基因。

　　《動(dong)(dong)(dong)物(wu)(wu)(wu)尋古》旁征博引，內容豐富。本(ben)書系(xi)統梳理了考古遺址出土的(de)與(yu)十二生(sheng)肖(xiao)(xiao)相關(guan)的(de)動(dong)(dong)(dong)物(wu)(wu)(wu)遺存，探(tan)討這(zhe)些動(dong)(dong)(dong)物(wu)(wu)(wu)的(de)起(qi)源、出現、特征及古人獲(huo)取和利用這(zhe)些動(dong)(dong)(dong)物(wu)(wu)(wu)的(de)行為特征與(yu)文(wen)化內涵；展示了一(yi)系(xi)列典型的(de)與(yu)十二生(sheng)肖(xiao)(xiao)相關(guan)的(de)文(wen)物(wu)(wu)(wu)圖像，呈現了融入古人生(sheng)活(huo)之中的(de)生(sheng)肖(xiao)(xiao)動(dong)(dong)(dong)物(wu)(wu)(wu)精彩(cai)的(de)藝術表(biao)現；闡述了與(yu)十二生(sheng)肖(xiao)(xiao)相關(guan)的(de)歷(li)史文(wen)化，從(cong)中華歷(li)史長(chang)河中探(tan)尋生(sheng)肖(xiao)(xiao)之謎(mi)。

　　相比起已有的(de)(de)解讀生肖(xiao)文(wen)化的(de)(de)論(lun)著，《動(dong)(dong)物(wu)(wu)尋古》一書更注重從考古遺址發掘出土的(de)(de)動(dong)(dong)物(wu)(wu)遺存出發，并綜合(he)分析相關的(de)(de)文(wen)物(wu)(wu)、圖(tu)像(xiang)、文(wen)獻和民(min)俗，重點探討生肖(xiao)動(dong)(dong)物(wu)(wu)在古人(ren)生產生活中扮(ban)演(yan)的(de)(de)角色，仔細講述中華民(min)族與動(dong)(dong)物(wu)(wu)漫長相處、同行(xing)至今的(de)(de)種種故事。

　　《動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)尋古(gu)》絲(si)絲(si)入扣(kou)，科學(xue)嚴(yan)謹。該書通過(guo)考(kao)(kao)(kao)古(gu)科學(xue)技術與實(shi)證研(yan)究的(de)(de)方法，以動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)考(kao)(kao)(kao)古(gu)學(xue)的(de)(de)獨特視域(yu)來解密生(sheng)肖(xiao)(xiao)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)的(de)(de)文(wen)化(hua)之謎。動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)考(kao)(kao)(kao)古(gu)是(shi)一門對考(kao)(kao)(kao)古(gu)遺(yi)址出土的(de)(de)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)遺(yi)存進行研(yan)究的(de)(de)學(xue)科。袁(yuan)靖先生(sheng)向公(gong)(gong)眾展示(shi)了動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)考(kao)(kao)(kao)古(gu)的(de)(de)五大(da)“破(po)(po)案(an)”手(shou)段：動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)遺(yi)存的(de)(de)采集與分析(xi)(xi)、碳(tan)十四測年、古(gu)DNA分析(xi)(xi)、碳(tan)氮(dan)穩定(ding)(ding)同(tong)(tong)位(wei)(wei)素分析(xi)(xi)和鍶(si)同(tong)(tong)位(wei)(wei)素分析(xi)(xi)。十二(er)生(sheng)肖(xiao)(xiao)中，除了龍是(shi)虛構的(de)(de)，其余均(jun)是(shi)現(xian)實(shi)中存在(zai)的(de)(de)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)，在(zai)考(kao)(kao)(kao)古(gu)遺(yi)址都有發現(xian)。根據考(kao)(kao)(kao)古(gu)實(shi)物(wu)(wu)(wu)(wu)標(biao)(biao)本，憑(ping)借這五大(da)破(po)(po)案(an)手(shou)段，就可還原十二(er)生(sheng)肖(xiao)(xiao)的(de)(de)前(qian)世(shi)今生(sheng)。通過(guo)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)遺(yi)存的(de)(de)采集和分析(xi)(xi)以及碳(tan)十四測年，可以確定(ding)(ding)人類(lei)獲取(qu)和利用動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)的(de)(de)時光(guang)之旅。通過(guo)碳(tan)氮(dan)穩定(ding)(ding)同(tong)(tong)位(wei)(wei)素分析(xi)(xi)可以分析(xi)(xi)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)的(de)(de)飲食結構，動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)與人類(lei)的(de)(de)食物(wu)(wu)(wu)(wu)趨同(tong)(tong)是(shi)人類(lei)掌控和飼養動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)的(de)(de)標(biao)(biao)志。古(gu)DNA分析(xi)(xi)揭示(shi)出中國(guo)先民獨立地馴化(hua)了狗(gou)。鍶(si)同(tong)(tong)位(wei)(wei)素分析(xi)(xi)則(ze)可揭示(shi)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)的(de)(de)來源(yuan)(yuan)地、探討動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)資(zi)源(yuan)(yuan)的(de)(de)流通，如陜西(xi)雍山血池(chi)祭祀(si)遺(yi)址中，馬的(de)(de)骨骼(ge)中鍶(si)同(tong)(tong)位(wei)(wei)素比值表明它們均(jun)來自至少100公(gong)(gong)里之外(wai)的(de)(de)地方，反映出秦漢(han)時期(qi)中央集權(quan)體制(zhi)可以高效(xiao)調配動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)資(zi)源(yuan)(yuan)。《動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)尋古(gu)》還從動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)考(kao)(kao)(kao)古(gu)的(de)(de)角度解讀(du)生(sheng)肖(xiao)(xiao)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)與人類(lei)藝術的(de)(de)關系。生(sheng)肖(xiao)(xiao)圖(tu)像正是(shi)以藝術的(de)(de)形象表現(xian)或再現(xian)動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)形象以及人類(lei)開發利用動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)資(zi)源(yuan)(yuan)的(de)(de)歷(li)史(shi)場景(jing)，《動(dong)(dong)(dong)(dong)(dong)(dong)物(wu)(wu)(wu)(wu)尋古(gu)》也因此使得(de)生(sheng)肖(xiao)(xiao)圖(tu)像的(de)(de)解讀(du)有了科學(xue)實(shi)證的(de)(de)考(kao)(kao)(kao)古(gu)基礎和生(sheng)動(dong)(dong)(dong)(dong)(dong)(dong)有趣的(de)(de)情景(jing)再現(xian)。

　　《動物尋(xun)古(gu)》妙(miao)(miao)趣(qu)橫(heng)生(sheng)(sheng)，引人(ren)入勝。在作者(zhe)的(de)(de)奇思妙(miao)(miao)筆(bi)之下，鼠是(shi)“與北京猿人(ren)同齡(ling)”的(de)(de)“麻煩(fan)制造(zao)者(zhe)”與“醫(yi)學貢獻者(zhe)”，牛(niu)是(shi)“5000年前的(de)(de)西(xi)亞來客”以(yi)及(ji)“農耕時代第一生(sheng)(sheng)產(chan)力”和“華夏文明的(de)(de)柱石”，狗是(shi)“陪你(ni)走過一萬年”“從生(sheng)(sheng)到(dao)死(si)，始終跟隨”的(de)(de)人(ren)類伙伴……這樣(yang)的(de)(de)例子(zi)比比皆是(shi)，為讀者(zhe)提供了(le)饒(rao)有價值、異(yi)常精彩的(de)(de)“生(sheng)(sheng)肖(xiao)故(gu)事(shi)”，展現了(le)“動物尋(xun)古(gu)”的(de)(de)魅力。

　　生(sheng)(sheng)(sheng)(sheng)肖是(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)國文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)及民(min)俗(su)的(de)(de)重(zhong)要組成部分，是(shi)植根于(yu)中(zhong)(zhong)(zhong)(zhong)(zhong)華(hua)傳統的(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)基因。華(hua)夏(xia)大地上(shang)(shang)動(dong)物(wu)(wu)千千萬萬，為(wei)什(shen)么這12種成為(wei)十(shi)二生(sheng)(sheng)(sheng)(sheng)肖呢(ni)？作者(zhe)認為(wei)，這12種動(dong)物(wu)(wu)與(yu)(yu)中(zhong)(zhong)(zhong)(zhong)(zhong)華(hua)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)明關系密(mi)切(qie)，它們或許為(wei)先(xian)民(min)的(de)(de)生(sheng)(sheng)(sheng)(sheng)存作出了(le)巨大貢獻(xian)，或許代(dai)表了(le)先(xian)民(min)向往(wang)的(de)(de)某種理想。生(sheng)(sheng)(sheng)(sheng)肖文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)的(de)(de)發(fa)展脈絡，根植于(yu)人類(lei)動(dong)物(wu)(wu)觀念的(de)(de)變化(hua)(hua)，又源于(yu)環境的(de)(de)變遷和社會的(de)(de)發(fa)展。究其根源，是(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)華(hua)大地獨特(te)的(de)(de)地理和人文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)環境孕育出生(sheng)(sheng)(sheng)(sheng)肖文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)。生(sheng)(sheng)(sheng)(sheng)肖文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)承載(zai)了(le)中(zhong)(zhong)(zhong)(zhong)(zhong)國重(zhong)要的(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)基因與(yu)(yu)從上(shang)(shang)至下的(de)(de)精(jing)(jing)神文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)需求。作者(zhe)努力將十(shi)二生(sheng)(sheng)(sheng)(sheng)肖涉(she)及的(de)(de)動(dong)物(wu)(wu)知識融(rong)入(ru)中(zhong)(zhong)(zhong)(zhong)(zhong)國歷史之中(zhong)(zhong)(zhong)(zhong)(zhong)，很(hen)好地揭示了(le)生(sheng)(sheng)(sheng)(sheng)肖動(dong)物(wu)(wu)與(yu)(yu)中(zhong)(zhong)(zhong)(zhong)(zhong)國古(gu)(gu)人的(de)(de)關系以及在中(zhong)(zhong)(zhong)(zhong)(zhong)國文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)中(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)作用與(yu)(yu)角色(se)，也(ye)由此有了(le)考古(gu)(gu)與(yu)(yu)歷史實證研究的(de)(de)科學(xue)解讀與(yu)(yu)闡釋，借此解碼了(le)生(sheng)(sheng)(sheng)(sheng)肖文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)這一中(zhong)(zhong)(zhong)(zhong)(zhong)華(hua)民(min)族重(zhong)要的(de)(de)精(jing)(jing)神文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)符號。比如通過對(dui)生(sheng)(sheng)(sheng)(sheng)肖動(dong)物(wu)(wu)的(de)(de)習性特(te)征以及在中(zhong)(zhong)(zhong)(zhong)(zhong)國古(gu)(gu)代(dai)社會生(sheng)(sheng)(sheng)(sheng)活的(de)(de)作用與(yu)(yu)角色(se)的(de)(de)考古(gu)(gu)研究，讓我們熟悉(xi)生(sheng)(sheng)(sheng)(sheng)肖品性，并(bing)了(le)解其優劣(lie)與(yu)(yu)利弊，從而也(ye)就明白為(wei)什(shen)么國人會關注生(sheng)(sheng)(sheng)(sheng)肖屬(shu)相，如此熱愛(ai)生(sheng)(sheng)(sheng)(sheng)肖文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)。

　　作者認為十二生肖是中(zhong)華文明(ming)(ming)傳承數千年的(de)體(ti)現。的(de)確，生肖文化，植根(gen)于每位國人(ren)的(de)心底，體(ti)現了(le)中(zhong)華文明(ming)(ming)的(de)廣度。其實(shi)，對(dui)待(dai)動物的(de)歷史細節(jie)，也體(ti)現著一個文明(ming)(ming)的(de)高(gao)度。善待(dai)動物是中(zhong)華文明(ming)(ming)的(de)優(you)秀傳統，如今仍具有積極的(de)現實(shi)意義。

　　問(wen)渠那得(de)清如許，為(wei)有(you)源頭(tou)活(huo)水(shui)來。《動(dong)(dong)(dong)(dong)物(wu)(wu)尋古(gu)(gu)》代(dai)表了(le)中(zhong)(zhong)國(guo)(guo)動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)走(zou)(zou)向(xiang)大(da)眾的(de)(de)新(xin)高(gao)度，這(zhe)也緣(yuan)于(yu)作(zuo)(zuo)者多年(nian)堅持(chi)有(you)意(yi)識(shi)地“轉(zhuan)(zhuan)化”動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)學(xue)成(cheng)果(guo)、向(xiang)公眾講(jiang)述“考(kao)(kao)古(gu)(gu)故(gu)(gu)事(shi)(shi)(shi)”的(de)(de)實踐。作(zuo)(zuo)為(wei)一(yi)(yi)(yi)位學(xue)界公認的(de)(de)有(you)強烈歷史(shi)使命感(gan)的(de)(de)學(xue)者，袁靖先生(sheng)(sheng)數十年(nian)如一(yi)(yi)(yi)日，攀登(deng)著(zhu)一(yi)(yi)(yi)座又(you)一(yi)(yi)(yi)座的(de)(de)學(xue)術高(gao)峰(feng)，推動(dong)(dong)(dong)(dong)中(zhong)(zhong)國(guo)(guo)動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)、中(zhong)(zhong)國(guo)(guo)科(ke)技考(kao)(kao)古(gu)(gu)走(zou)(zou)向(xiang)了(le)世界。關(guan)于(yu)本書，他(ta)在(zai)前言中(zhong)(zhong)感(gan)觸頗深：“在(zai)進行學(xue)術研(yan)(yan)(yan)究(jiu)的(de)(de)過(guo)(guo)程中(zhong)(zhong)，尤(you)其是(shi)揭示古(gu)(gu)人(ren)利用動(dong)(dong)(dong)(dong)物(wu)(wu)的(de)(de)具體細節時，我(wo)時常會感(gan)慨(kai)古(gu)(gu)人(ren)創造歷史(shi)之偉大(da)，也萌生(sheng)(sheng)了(le)講(jiang)述背后故(gu)(gu)事(shi)(shi)(shi)的(de)(de)想法。有(you)一(yi)(yi)(yi)位學(xue)者說過(guo)(guo)，歷史(shi)研(yan)(yan)(yan)究(jiu)就(jiu)是(shi)講(jiang)好故(gu)(gu)事(shi)(shi)(shi)，并賦予其意(yi)義(yi)。動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)學(xue)的(de)(de)研(yan)(yan)(yan)究(jiu)成(cheng)果(guo)是(shi)可(ke)以講(jiang)出不(bu)少(shao)精(jing)彩故(gu)(gu)事(shi)(shi)(shi)的(de)(de)。”本書是(shi)他(ta)將自己30年(nian)動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)學(xue)研(yan)(yan)(yan)究(jiu)的(de)(de)心血與成(cheng)果(guo)轉(zhuan)(zhuan)化為(wei)“在(zai)動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)學(xue)基礎上提煉出來的(de)(de)故(gu)(gu)事(shi)(shi)(shi)”。這(zhe)也是(shi)作(zuo)(zuo)者繼《中(zhong)(zhong)國(guo)(guo)動(dong)(dong)(dong)(dong)物(wu)(wu)考(kao)(kao)古(gu)(gu)學(xue)》之后又(you)一(yi)(yi)(yi)部集大(da)成(cheng)之作(zuo)(zuo)，厚積(ji)而薄(bo)發，讀(du)來別開生(sheng)(sheng)面，新(xin)知迭出，兼具科(ke)學(xue)性(xing)(xing)、知識(shi)性(xing)(xing)、人(ren)文(wen)性(xing)(xing)和趣味性(xing)(xing)，會讓(rang)讀(du)者跟著(zhu)作(zuo)(zuo)者一(yi)(yi)(yi)起如同解謎一(yi)(yi)(yi)般在(zai)動(dong)(dong)(dong)(dong)物(wu)(wu)生(sheng)(sheng)肖里(li)認識(shi)中(zhong)(zhong)國(guo)(guo)文(wen)化，在(zai)生(sheng)(sheng)肖故(gu)(gu)事(shi)(shi)(shi)里(li)感(gan)知中(zhong)(zhong)華(hua)文(wen)明。

　　（《動物尋古：在(zai)生肖中發現中國》，袁靖著，廣西師范大學出版(ban)社出版(ban)）