原文

高固，南海人，周显王时，以才能归楚，为威王相。时有铎椒者，以王不能尽观《左氏春秋》，采取成败，卒四十章，为铎氏微，由固进之，以故文教日兴。先是南海有勇获者，仕吴王夫差为将，黄池之会，夫差命王孙雄先与获帅徒师，以为过宾于宋，以焚其北郛焉而过之，南海介荆、扬裔土，周初始通中国。王会以翟贡称蛮扬焉，尚力而已，迄附于楚，乃显庸，有文事，则固之为功云。黄佐云："自会稽以南，逾岭皆粤地也。秦汉之先，盖已有闻人者。"邹阳曰："齐用粤人子臧而强威宣。"裴渊曰："南海高固为楚威王相时，有五羊衔谷之祥。"欧大任曰："固，越人也，世在越，称齐高徯之族。"

白话

中文

高固是南海（今广东南海区一带）人，在周朝显王（公元前368年-前321年在位）时期，凭借才能去到楚国，担任了楚威王（公元前339年-前329年在位）的相国。当时有个叫铎椒的人，因为楚威王无法全部读完《左氏春秋》，便从中选取了关于成败的史实，编成了四十篇，称为《铎氏微》。高固将这部书进献给楚威王，因此楚国的文化教化日益兴盛。在此之前，南海有个叫勇获的人，在吴王夫差（公元前495年-前473年在位）手下做将军。在黄池会盟（公元前482年）时，夫差命令王孙雄和勇获率先带领步兵，假装只是路过宋国借道，趁机焚烧了宋国都城的北面外城墙然后通过。南海地处荆楚和扬州的边远地带，在周朝初年才开始和中原地区有所交往。王朝会盟时，因为进贡的是翟人（北方部族）的贡品，就被称为“蛮扬”（意指南方不开化的扬州地域），那时这里只崇尚武力。等到后来归附了楚国，才开始显露功绩，有了文化方面的发展，这可以说是高固的功劳。黄佐（明代学者）说：“从会稽以南，越过五岭，都是古粤人的地方。在秦汉之前，大概就已经有名人了。”邹阳（汉代文学家）说：“齐国因为任用了粤人子臧，才使得齐威王、齐宣王时期国力强盛。”裴渊（南朝宋史学家裴松之或其父裴駰）说：“南海人高固担任楚威王相国的时候，曾出现五只仙羊衔着谷穗降临的祥瑞。”欧大任（明代学者）说：“高固是越地人，世代居住在越地，自称是齐国高傒的后代。”

英文

Gao Gu was a native of Nanhai (roughly modern Nanhai District, Guangdong). During the reign of King Xian of Zhou (368–321 BC), he went to the state of Chu due to his talents and served as the prime minister (Xiangguo) for King Wei of Chu (reigned 339–329 BC). At that time, there was a man named Duo Jiao. Because King Wei could not read the entirety of the Zuo Zhuan (Commentary of Zuo), Duo Jiao selected historical accounts of successes and failures from it, compiling them into forty chapters called Duo Shi Wei. Gao Gu presented this work to King Wei, and consequently, culture and education in Chu flourished daily. Prior to this, there was a man from Nanhai named Yong Huo who served as a general under King Fuchai of Wu (reigned 495–473 BC). At the Assembly of Huangchi (482 BC), Fuchai ordered Wangsun Xiong and Yong Huo to lead the infantry vanguard, pretending merely to pass through the state of Song as guests, but taking the opportunity to burn the northern outer city wall of Song's capital as they passed. Nanhai was located in the remote borderlands between Jing (Chu) and Yangzhou. It only began to have contact with the Central Plains (Zhongguo) in the early Zhou dynasty. At royal assemblies, because the tribute offered was that of the Di people (a northern tribe), the region was called "Manyang" (meaning the barbaric Yang territory in the south). At that time, only martial strength was valued there. Only after becoming affiliated with Chu did the region begin to show prominence and develop culturally, which is said to be Gao Gu's contribution. Huang Zuo (Ming dynasty scholar) said: "South of Kuaiji and beyond the Nanling Mountains is all the territory of the ancient Yue people. Before the Qin and Han dynasties, there were likely already famous individuals from this region." Zou Yang (Han dynasty writer) said: "The state of Qi became powerful during the reigns of King Wei and King Xuan because it employed Zi Zang, a man from Yue." Pei Yuan (Southern Song dynasty historian Pei Songzhi or his father Pei Yin) said: "When Gao Gu of Nanhai served as prime minister for King Wei of Chu, there occurred the auspicious omen of five celestial rams descending with ears of grain in their mouths." Ou Daren (Ming dynasty scholar) said: "Gu was a man of Yue, whose family had lived in Yue for generations. He claimed descent from the lineage of Gao Xi of Qi."

文化解读/分析

本条目记述了战国时期南海（今广东部分地区）人高固仕楚为相的故事，具有重要的文化和历史意义。

1. 早期岭南精英的代表：高固是见于记载的较早走出岭南、并在中原核心政权（楚国）担任高官（相国）的代表人物。这打破了中原中心视角下对岭南“蛮荒”、“落后”的刻板印象，证明了该地区自古亦有人才涌现。屈大均在此着重记述，体现了为粤地先贤张目的意图。
2. 文化传播与认同：高固向楚威王进献《铎氏微》（《左传》精华），促进了楚国“文教日兴”。这不仅是高固个人才能的体现，也象征着岭南地区从早期“尚力”逐步接受并融入华夏文化体系的过程。尽管高固是在楚国促进文教，但其岭南出身的背景，使得这一事迹也成为岭南参与构建和传播华夏文明的早期例证。
3. 与地方神话的联系：裴渊的引述将高固担任楚相与“五羊衔谷”的祥瑞联系起来。“五羊传说”是广州建城的重要神话，象征着丰饶和吉祥。将高固的时代与此传说挂钩，一方面可能是后世附会，意在抬高地方历史人物的地位，赋予其神圣性；另一方面，也反映了地方历史叙事中有意将杰出人物与地方创世神话相结合，以增强地方认同感和自豪感的倾向。这对于研究岭南民俗信仰和地方认同的构建非常有价值。
4. 构建地方历史谱系：屈大均不仅记述高固，还引用了黄佐、邹阳、欧大任等人的观点，提及更早的勇获、子臧等人，并试图将高固与中原望族（齐国高氏）联系起来。这体现了明清时期地方士人构建“粤地”悠久历史和文化传承的努力，旨在证明岭南并非化外之地，而是自古以来就名人辈出，且与华夏主体文明有着深厚渊源。
5. 《广东新语》的编纂宗旨：收录“高固”这样的条目，符合《广东新语》作为“广东百科全书”的定位，特别是其旨在发掘和彰显广东地方历史文化、风土人情的编纂宗旨。通过记述这些历史人物和相关传说，强化了地方身份认同和文化自信。

关键词

高固、南海、楚国、楚威王、相国、铎椒、左氏春秋、铎氏微、勇获、吴王夫差、黄池之会、岭南文化、粤人、五羊传说、五羊衔谷、广州、黄佐、邹阳、裴渊、欧大任、屈大均、广东新语、神语、地方史、文化认同