應(yīng)群穎

觀賞錢江潮，早在漢、魏、六朝時就已蔚然成風(fēng)，至唐、宋時，此風(fēng)更盛，李白、劉禹錫、孟浩然、蘇軾等都留下過觀潮詩篇。相傳農(nóng)歷八月十八是潮神生日，因此，潮峰最高。按南宋朝廷規(guī)定，這一天在錢塘江上校閱水師，此后相沿成習(xí)，逐漸成為觀潮節(jié)。中秋佳節(jié)前后，八方賓客蜂擁而至，爭睹錢江潮的奇觀，盛況空前。某些年頭潮涌兇猛，涌上江岸，沖傷觀潮者。洶涌錢江潮，注定了永世的抗擊與堅強(qiáng)。

一

最早的“弄潮”更多的是因“懼潮”而生的“祭潮”和“習(xí)潮”，進(jìn)而融入血脈代代傳承。

“三十七年十月癸丑，始皇出游……過丹陽，至錢唐，臨浙江，水波惡……”

2200年前，洶涌的錢塘江潮水擋住了秦始皇祭大禹陵的去路。那天他一抬頭，便看見了皋亭山上搖搖欲墜的黃鶴樓。相傳，一道“大秦免征皋亭糧，濟(jì)修鶴樓壽無疆”的圣旨，修的是樓，恤的是江岸被潮水折磨得心力交瘁的子民。遠(yuǎn)古人類在水邊的高地繁衍生息謂之“高?！?，通“皋亭”。江岸人民為了生存與潮抗?fàn)?，這便是“弄潮”的初衷了。但當(dāng)時大多數(shù)人還是希望與潮與天相安，多采取祭神的方式。

這不，千年之后，就還有一個人祭完潮神匆匆忙忙從江邊跑到了皋亭山。他就是當(dāng)年的杭州市長白居易。

白居易為民求雨，先是去伍公廟求潮神伍子胥，但“靈雖應(yīng)期，雨未霑足”，所以改祈皋亭神。皋亭神是在海水環(huán)繞皋亭山、錢塘江還未成型時上古族群的信仰之神，從原始文化角度考慮，皋亭之“山神”早于錢塘之“潮神”。在《祈皋亭神文》中，白居易先是夸贊皋亭神“聰明正直，潔凈慈仁”，然后用了“激將法”說，如果你降雨了，是“不獨(dú)人之福，亦為神之光”;如果你不降雨，那就是“不獨(dú)人之困，亦為神之羞”，拳拳的愛民之心溢于言表。

通過求神祈福這些故事可以看出帝王、官員在大潮面前是敬畏的，普通百姓呢？南宋楊萬里有首題為《疍民》的詩是當(dāng)時錢塘江上以船為家的漁民生活的真實(shí)寫照，“天公分付水生涯，從小教他踏浪花。煮蟹當(dāng)糧那識米，緝蕉為布不須紗”。辛棄疾有首《摸魚兒·觀潮上葉丞相》，“ 誚慣得、吳兒不怕蛟龍怒。風(fēng)波平步?？醇t旆驚飛，跳魚直上，蹙踏浪花舞”，說的就不僅僅是困苦的生活情態(tài)了，已有一種駕馭潮水的勇猛與快感。但民間這種“踏浪花舞”的行為并非出于閑情逸致，據(jù)史料統(tǒng)計，從宋代到解放前，錢塘江曾發(fā)生大潮患200余次，明代詩人朱妙瑞的《海上紀(jì)事》就再現(xiàn)了“臨海人家千萬戶，漂流不見一人還”的潮災(zāi)。

可見，“弄潮”的初衷是面對洶涌江潮時為了生存而進(jìn)行的習(xí)練，是錢塘江南北兩岸人民在強(qiáng)大不可抗的大自然面前想要與潮共生的一種精神驅(qū)使。

這種精神深深融入浙江人的血脈之中。

歷經(jīng)潮水排山倒海、變幻莫測的洗禮，這個乘風(fēng)破浪、勇不可擋的族群，沒有什么能使其畏懼。南宋朝廷搖搖欲墜之際，當(dāng)杭州城的百姓面臨兵戮之災(zāi)時，便發(fā)生了像文天祥“皋亭抗論”這樣大義凜然的歷史事件?！案尥た拐摗备灿谥袊詈竦募覈幕校l(fā)生在洶涌澎湃的錢塘江邊，是錢塘江精神在南宋垂亡之際時迸發(fā)出的耀眼光芒，是中華文明面臨野蠻侵襲之刻響徹日月山河的千古絕唱。

二

如果說，“習(xí)潮”是弄潮精神的萌發(fā)，那么錢塘江海塘的修筑則是國家組織“抗潮”的總動員。

錢塘江南北兩岸，百姓心中都有著自己的弄潮英雄。

杭州海塘的建設(shè)，約始于東漢，已有兩千年的悠久歷史。據(jù)元嘉十三年（463）錢塘縣令劉道真的《錢唐記》所述，“在縣東一里許，郡議曹華信家議立此塘，以防海水。始開，募有能致一斛土石者，即與錢一千。旬日之間，來者云集。塘未成而不復(fù)取，于是載土石者皆棄而去。塘以之成，故改名錢塘焉”，華信心生一計，“智取”了第一條海塘。之后，西湖（錢塘湖）漸漸成形。

從此多少煙柳畫橋，多少詩文詠嘆，打開了杭州風(fēng)情萬種的一千五百年。

唐代是歷史上大規(guī)模筑塘的開端。晚唐五代十國時期，吳越王錢镠發(fā)動二十萬民工，用竹籠裝石倚疊為塘，筑成六和塔至艮山門的“錢氏捍海塘”，保護(hù)了杭州城基，并使城邑向東南繼續(xù)擴(kuò)展?！叭?qiáng)弩射潮低”，蘇軾《八月十五日看潮五絕》中的最后一絕，說的就是“錢王射潮”的千古佳話。世居北岸的學(xué)者沈樹人說，錢镠就是江干百姓心目中的“弄潮先賢”。錢镠，出生在杭州臨安，在帝王身份的背后，他也是一個“弄潮兒”。所以公元910年的八月十八，錢江潮最為兇猛的這天，他才會巍然屹立在高高的射臺上，命五百勇士，面向洶涌的潮水，開弓射箭！

而錢塘江南岸的蕭山，百姓心中也有一位“弄潮英雄”——張夏。據(jù)《宋史卷十》記載，宋初沿江堤塘多為泥塘，竹籠裝石固堤主要用于重要的地段。真正鑿石筑塘的第一人正是北宋的護(hù)堤侯張夏。為感念張夏治水之功德，民間至今建有18座張夏廟。屢毀屢建的蕭紹海塘中，有一段高3米左右、長約690米的石塘甚是宏偉，緊靠著衙前張夏行宮的這一段為南宋咸淳年間紹興太守劉良貴修建，因遍植柳樹被稱為萬柳塘，有文描述道，“千峰隱約危闌外，萬柳蕭疏落照邊”。歷代為民修建海塘的人，是百姓心中永遠(yuǎn)的英雄。

在科技不發(fā)達(dá)的古代社會，錢塘江海塘的建設(shè)是自然力面前的社會總動員。其間，大量官員與鄉(xiāng)民為筑塘、保塘“以死勤事”“以身殉職”。所以，隨著海塘這一“地球年輪”的演進(jìn)而成熟的是一種精神，以及這種精神所歸依的道德力量。這種道德力量來源于海塘所具有的庇護(hù)蒼生的功能，使“家國情懷”得以最淋漓盡致地釋放。

三

“錢塘自古繁華”和浙江的大氣開放，早已行走在熙熙攘攘的走馬塘上。

“東南形勝，三吳都會，錢塘自古繁華……”柳永筆下的“錢塘”即杭州。杭州地處東南，在北宋屬于兩浙路，是東南最重要的城市之一。三吳指的是吳興郡、吳郡、會籍郡，泛指今江蘇南部和浙江部分地區(qū)。

那“自古繁華”又從何談起呢？“錢塘”作為地名最早見于記載的就是《史記·秦始皇本記》中的“過丹陽，至錢唐”。唐代為回避國號諱，于武德四年 （公元621年） 改“錢唐”為“錢塘”。隨著錢塘江河口沙淤陸漲，原本接近皋亭山的岸線漸漸南移。據(jù)《宋史·河渠志》記載，北宋末年錢塘江已“北趣（趨）赤岸口二十里”。而山與江之間這片廣袤的沃土正是杭州的“立城之基”，“錢塘自古繁華”就在這巍巍皋亭山和滾滾錢塘江之間一寸一寸長大。

在這片土地上，早于“錢氏海塘”曾筑起過一條防潮堤塘，一直從艮山門外至筧橋并連接到皋亭山下，即后來的“走馬塘”。南宋時期，走馬塘沿線是農(nóng)桑物貿(mào)最發(fā)達(dá)的地區(qū)，至今大家熟悉的“筧橋歷史街區(qū)”和“杭羅織造”“筧十八”等非遺傳承都與當(dāng)年的走馬塘有關(guān)。走馬塘整日車水馬龍，兩旁蒼松夾道、花柳繁盛，還有兩里多長的商肆店鋪，各地客商販運(yùn)居積，蠶繭、藥材、麻布、山茶、楊梅等，都是走馬塘一帶出產(chǎn)的歲貢。清代詩人金?！恫匠菛|九里松》有云：“城東舊路有遺蹤，南宋曾栽九里松。鼙鼓喧鬧來白雁，風(fēng)云消散失蒼龍?！?/p>

為何這條走馬塘?xí)绱伺d盛？當(dāng)年，走馬塘連接起了兩個重要的碼頭——皋亭山的赤岸古埠和錢塘江的浙江古渡，成為南宋都城連接北方地域的交通要道，從蘇州、嘉興等地傳遞的緊急郵件和官員商旅，多數(shù)都從臨平驛路抵皋亭山下的赤岸港，沿楊家橋、沙田畈，經(jīng)過走馬塘進(jìn)入臨安城。繼續(xù)南下的貨物就從江干的浙江渡轉(zhuǎn)運(yùn)，送到對岸蕭山的西興渡從浙東運(yùn)河出海;或沿錢塘江逆流而上經(jīng)清湖古渡和仙霞古道往福建漳州方向出海。十里走馬塘，承載的不僅僅是錢塘的繁華，更是在潮頭搏擊千年的這個族群之憂患意識、奮斗精神和創(chuàng)造力的交匯和體現(xiàn)，是杭州作為海陸絲綢之路重要交匯點(diǎn)的歷史見證。

四

“弄潮圣地”是弄潮精神的故鄉(xiāng)，所有敢于、善于與潮抗?fàn)帯⒁猿敝\生、與潮共舞的人都是“弄潮兒”。

“弄潮兒向濤頭立，手把紅旗旗不濕?！?016年9月3日，習(xí)近平主席在杭州出席二十國集團(tuán)工商峰會（二十國集團(tuán)領(lǐng)導(dǎo)人峰會的重要配套活動）開幕式，并發(fā)表主旨演講。他在演講結(jié)尾引用這句“弄潮兒向濤頭立”，表達(dá)了對二十國集團(tuán)勇做世界經(jīng)濟(jì)弄潮兒的期待。

何為弄潮兒？《武林舊事》卷三《觀潮》記得十分傳神：“吳兒善泅者數(shù)百，皆披發(fā)文身，手持十幅大綵旗，爭先鼓勇，溯迎而上，出沒于鯨波萬仞中，騰身百變，而旗尾略不沾濕，以此夸能?！?/p>

淳熙九年（1183）八月十五日，有史記載的最盛大的弄潮和觀潮也在錢塘開幕了。這天，宋孝宗邀請?zhí)匣授w構(gòu)“出候潮門”至“浙江亭”觀潮。先是觀賞水軍表演，再是弄潮兒“僧兒”“留住”等百余人上場。他們“皆手持十幅彩旗，踏浪爭雄，直至海門迎潮。又有踏混木、水傀儡、水百戲、撮弄等，各呈伎藝，并有支賜”，太上皇大悅，贊曰：“錢塘形勝，東南所無?！?/p>

至此，弄潮和觀潮已經(jīng)成為傳統(tǒng)文化活動，古往今來歷經(jīng)千年江南文化的熏陶，錢塘人、浙江人“弄潮”骨性的生長已呈不可逆之勢。

直至上世紀(jì)六十年代，寒冬黎明中，錢塘灘涂萬頭攢動，一鍬一鍬，挖土成河，一擔(dān)一擔(dān)，堆土成丘。白楊“三號大堤”一路延展，五號六號七號大堤勢如破竹。披星戴月的50年圍墾，讓千百年來“從流飄蕩，任意西東”的錢塘江入?？冢劶已咧两鸾z娘橋段）岸線總長度減少了31公里，平均河寬從6.87公里減少到4.39公里，有效地遏制了潮汐洪澇對錢江岸的侵襲。而圍墾新增的160萬畝灘涂地，已從麥浪滾滾到炊煙裊裊，從人跡罕至到一個又一個開發(fā)區(qū)崛起……

從懼潮到祭潮、習(xí)潮到弄潮，鑄就了求真務(wù)實(shí)、誠信和諧、開放圖強(qiáng)的浙江精神，世代傳衍、歷久彌新，始終激勵著浙江人民勵精圖治、開拓進(jìn)取，“干在實(shí)處、走在前列、勇立潮頭”。

（作者系浙江省社科聯(lián)理事。）

Riding the Tides on the Qiantang River

By Ying Qunying

The tradition of watching the Qiantang River tidal bores can be traced back to as early as in the Han dynasty （202 BC-220 AD）. During the Tang （618-907） and Song （960-1279） dynasties， it became even more popular， when poets like Li Bai （701-762）， Liu Yuxi （772-842）， Meng Haoran （689-740）， Su Shi （1037-1101）， among others， penned memorable poems on tide-watching.

According to legend， the 18th day of the eighth lunar month is the birthday of the God of Tides， when the tidal bores reach their peak. The government of the Southern Song dynasty （1127-1279）， therefore， stipulated that a parade of its naval forces held on this day on the banks of the Qiantang River. Over time， it somehow developed into a tide-watching festival. Around the Mid-Autumn Day， people from all over the country and from abroad would flock to the Qiantang River， and witness the wonders of the tidal bores.

“In the 37th year [of his reign]， on the day of Kuichou [November 1] of the tenth lunar month， Shi Huang went on a trip…h(huán)e passed Danyang and arrived at Qiantang， to the Zhe River， where the tides were so ferocious…” described the Records of the Grand Historian on Qin Shi Huangs （259-210 BC） passing the Qiantang River during his southern tour to offer sacrifices to， dittingly， Yu the Great， tamer of the ancient deluge. After Qin Shi Huang saw the vicious tides and the ravages wrought on local people of that area， it is said he decided to exempt their taxes.

Indeed， while most of the times， people along the Qiantang River chose to pray to gods for “peaceful” tides out of sheer fear， they also had to “fight” the tides to survive. “Born to a life on the river， riding waves young in the water，” Yang Wanli （1127-1206）， a Southern Song poet， wrote of the local fishermen in a poem. “Rice is unknown as crabs are eaten， silk is unneeded for coarse cloth is better.” In another poem， Xin Qiji （1140-1207） claimed， “…the Wu sons are not afraid of the wrath of the flood dragon， walking the waves as if on flat ground.”

Although these brave folks had been “riding the waves” from very early on， they were by no means doing it for fun. Records show that over 200 major disasters were caused by the Qiangtang River tidal bores in the period from the start of the Song dynasty to the establishment of the Peoples Republic of China. “Tens of thousands of households along the sea， have been washed away and none alive，” a Ming （1368-1644） poet once lamented.

Praying and fighting. These were perhaps the earliest practices of “tide-riding”. They were driven by the strong will of the people along the Qiantang River to live together with the tides which， to them， were simply too powerful to overcome.

Still， “tide-riding” heroes have tried to tame the Qiangtang River tides throughout history. In the Eastern Han （25-220） period， a local official named Hua Xin was believed to be the first to organize local residents to build an embankment on a large scale， which incidentally helped lay the foundation for the renowned West Lake to take shape.

Qian Liu （852-932）， king of the Wuyue Kingdom （907-908）， mobilized a total of 200，000 workers and built a “Qians Seawall”， stacking bamboo baskets loaded with stones. It not only solidified Hangzhous geological foundation， but enabled its southeastern expansion. More notably， perhaps， was the story of King Qian Liu shooting the tides. On the 18th day of the eighth month of the lunar calendar in the year 910， when the Qiantang River tidal bore was at its most ferocious， King Qian Liu ordered 500 of his bravest soldiers to shoot 3，000 arrows into the tides.

In Xiaoshan （present-day Xiaoshan district in Hangzhou city）， located on the south bank of the Qiantang River， a certain Zhang Xia， a Song dynasty official， has long been worshipped as a local hero. He was the first to replace mud with bamboo baskets loaded with stones， which were usually reserved for more important locations， as the material for embankment. Today， there are still 18 temples standing that were established by local people in Zhangs honor. Near the former official residence of Zhang Xia， there is also another majestic stone dike， measuring about three meters high and 690 meters long， which was built under the auspices of Liu Lianggui， a prefect of Shaoxing during the Southern Song period.

In an age when science and technology were far from developed， the construction of breakwaters， dikes， embankments and seawalls in the Qiantang River amounted to no less than a general mobilization of the entire local society. Laborers were called in， money was expended， and even lives were lost. Underlying all is the willpower to “ride the tide”， making the most out of the waves while keeping their damages to a minimum， as well as the moral strength symbolized by the breakwaters， dikes， embankments and seawalls， i.e. the protection of innocent lives against the elements.

It is no wonder that Hangzhou， and Zhejiang province as well as its neighboring areas for that matter， has long been among the most prosperous since the Tang and Song times. “The tide riders surf the currents; the flags they hold up never get wet，” President Xi Jinping quoted an ancient Chinese poem as saying in his keynote speech during the B20 summit in Hangzhou on September 3， 2016， looking forward to “a G20 that will ride the tides in the world economy.”

From fearing the tides， praying to the tides to riding the tides， “the sons of Wu” have gradually grown into “tide riders”， and the spirit of tide-riding has spread across the Chinese nation. Qiantang， for this reason， will forever be remembered as the spiritual home of tide-riding.