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宋人王汾口吃，同僚刘攽编了个顺口溜笑话他，云：“恐是昌家，又疑非类。不见雄名，唯闻艾气”（祝穆《古今事文类聚后集》卷十九）。这个顺口溜，括举了四位史上有名的口吃人，分别是周昌、韩非、扬雄和邓艾。汉高帝欲废太子，周昌说：“臣期期不奉诏”；邓艾对司马昭，自称“艾艾”。合起来，便有了“期期艾艾”这个成语。至于韩非与扬雄，一则“为人口吃，不能道说，而善著书”，一则“口吃不能剧谈，默而好深湛之思”，若再加上同为口吃人的大文豪司马相如，稍作分析，或能总结出一条“历史规律”，便是：口吃人会写文章。钱锺书《管锥编》有专章讨论此事，广征博辩，趣味盎然，有意者不妨参观。
近代以来，“不能道说而善著书”者，应以顾颉刚为最著名。据中华书局预告，待刊《顾颉刚全集》共计二千二百万字，令人钦羡莫名。不过，他的口吃，不是天生，而是被塾师吓出来的。据其自述，九岁那年，因背书不够流利，塾师挥动戒尺，敲桌有声，“在这种的威吓和迫击之下，长使我战栗恐怖，结果竟把我逼成了口吃，害得我一生永不能在言语中自由发表思想”。苦则苦矣，然回过头一看，虽“不能在言语中自由发表思想”，却锻炼出用文字表达思想的超强本领，也算因祸得福。顾颉刚写论文，一动手便是鸿篇巨制，且文情并茂，引人入胜，全无一般学术论文的枯燥乏味。他的文章，不仅是一流的论文，甚而可当作侦探小说来看。
譬如，在传统观念中，三皇五帝是神圣先王，至善的楷模，他们所处的时代则是“黄金世界”。顾颉刚读书得间，不信邪，发现这种观念的形成史大有破绽，于是，写了《五德始终说下的政治和历史》及《三皇考》两篇文章，将三皇五帝从神坛上扯下来，说明这些所谓圣王不过是战国至汉初人士集体造伪的成果——即“层累底造成的中国古史”。起先或有关于三皇五帝的传说及神话，但各界人士各抱鬼胎，不谋而合，添油加醋，竟将神话改造为历史，生生拼出一幅黄金时代的图案。顾颉刚抽丝剥茧，逐个击破，总结出二条造伪规律：一，“时代愈后，传说的古史期愈长”；也就是说，汉代人算出来的先秦古史要比春秋时人知道的长，魏晋时人对先秦史又比汉代人知道的更多，而到了清代（甚至当代），大家张嘴就说，中国文明史上下五、六千年，斩钉截铁，汉魏人士亦瞠目结舌也。二，“时代愈后，传说中的中心人物愈放愈大”；舜这个人，孔子只说他“无为而治”，表示不太清楚他到底有哪些具体的“治法”，后于孔子者，则已能明白说出他是“家齐而后国治”，再后一点，如孟子，竟然还知道舜是一个大孝子。于是，细节越来越丰富，真实性却越来越不可靠。
正史造伪如此，民间野史，亦是如此。顾颉刚研究孟姜女故事，发现一开始孟姜女只是一个知礼的妇人。老公战死，国君来慰问，她不愿“郊吊”，请国君到家里吊唁，是否大哭一场，文献不足征（《左传》）；及至《檀弓》，却说她“迎其柩而哭之哀”，这是初试啼声；到了汉人口中，则说她闻耗大哭，而“城为之阤”，“隅为之崩”（《说苑》）；接下来，各路人马纷纷出动，这个说她哭得如何悲伤如何号啕，那个说她哭崩了那座城那座山；最后，到了唐末，大家才形成共识，说，长城是孟姜女哭坏的。此后，孟姜女姓甚名谁，家住何方，恋爱经过，乃至与夫君、秦始皇产生了一段三角恋，种种细节，皆大白于天下，流传至今。
好人好事，有人造伪；坏人坏事，也有人做假。商纣王在传统观念中简直就是魔鬼的化身、极恶的象征，毫无天良，绝非人类。但是，子贡早就怀疑，“纣之不善，不如是之甚也”（《论语》）。想想也是，哪有坏的这么纯粹的人呢？顾颉刚也这么认为，所以写了篇《纣恶七十事的发生次第》，告诉大家：其初，纣王不过是个昏君，爱喝点小酒，听信妇人之言，登用小人而已（《尚书》）；那些酒池肉林、炮烙挖心的暴君行径，一条一条，都由东周至西汉的人给他“层累底造成”。纣王吃亏，就吃亏在他是失败者，因为，历史是胜利者书写的嘛；冤哉纣王。同理，腐朽罪恶的清代政治，垂死挣扎的资本主义，盖世魔头斯大林，布什嘴里的本•拉登，等等等等，古今中外的坏人坏事，其形象之陶铸，莫不符合此一规律。子贡不说了么，“是以君子恶居下流”，不然，“天下之恶皆归焉”。
正史云乎哉？野史云乎哉？尧舜可信耶？孟姜女不可信也？天下之善善恶恶，实在难言；惩恶扬善，更只是武侠小说的痴人说梦。所幸有了顾颉刚，发动一场“古史辨”运动，虽未能因此而执善恶之中，终令吾人对历史的真伪提高了几分警惕心，对善恶的判断增添了几分谨慎心。
那么，回头望向顾颉刚，他的生平学行，又有没有“层累底造成”的痕迹呢？我敢肯定，在信古、疑古、释古三大流派中，各人心中的顾颉刚，形象是大相径庭的；即由师友记载，顾颉刚的形象也不能划一。这都可算作无心的“层累”罢。在新出版的《顾颉刚先生学行录》中，尽管编者已经声明：“文章中有些非作者亲身经历的传闻之辞，编者确知为失实者，一概予以删节，不另说明”；但是，细心读者仍能体会到顾颉刚的多元化和复杂性。倘参以他书，互相辩证，运用顾颉刚所创之方法去观察顾颉刚，或不难看到一个接近真象的史学家。
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