芒果视频

人物形象

燭(zhu)龍是人臉龍身的大神，紅色的皮(pi)膚，住在(zai)北方極寒之地， 身長(chang)千里(li)， 睜開眼就為(wei)(wei)白(bai)晝， 閉上(shang)眼則為(wei)(wei)夜晚， 吹氣為(wei)(wei)冬(dong)天(tian)， 呼氣為(wei)(wei)夏天(tian)， 能呼風喚雨。

古代文獻中關于燭(zhu)龍形象的文字描述，主要有(you)三(san)種，分別(bie)出自(zi)《山海(hai)(hai)經》、《淮(huai)南子(zi)》和郭璞的《山海(hai)(hai)經注(zhu)》。三(san)種說法均為(wei)龍蛇之身，大同小異。

《淮南(nan)子》：“燭龍在雁門北，蔽于委羽之山，不見日，其神(shen)人(ren)面龍身(shen)而無足。”

郭璞《山(shan)海經注》：“《淮南子》曰：（燭龍）龍身一足。”

人物經歷

燭龍原型

太陽說

燭龍(long)(long)即太陽說(shuo)。 此說(shuo)最古， 上引《 易緯(wei)乾坤鑿(zao)度》 即開其先河(he)。清人俞正燮發明其說(shuo)， 其《 癸(gui)巳(si)存稿 ·燭龍(long)(long)》 條備(bei)引古書燭龍(long)(long)之(zhi)文， 認(ren)為“ 燭龍(long)(long)即日之(zhi)名” 。并稱燭龍(long)(long)之(zhi)說(shuo)出自蓋(gai)天說(shuo)宇宙(zhou)觀。

火燭說

姜亮(liang)夫《 楚辭通故 · 燭(zhu)龍(long)(long)》 所據材料全抄自俞氏， 但其說(shuo)卻大相徑庭， 他認為“ 燭(zhu)龍(long)(long)”即“ 祝融(rong)” 之(zhi)音轉(zhuan)， 燭(zhu)龍(long)(long)傳說(shuo)即“ 祝融(rong)傳說(shuo)之(zhi)分化” ， 又謂(wei)： “ 古(gu)人(ren)束草木為燭(zhu)， 修然(ran)而長(chang)， 以光為熱(re)， 遠謝日力，而形則有(you)似(si)于龍(long)(long)。龍(long)(long)者， 古(gu)之(zhi)神(shen)物， 名(ming)曰(yue)神(shen)， 曰(yue)燭(zhu)龍(long)(long)。”

開辟神說

袁(yuan)珂《 山海(hai)經校注》 把燭龍(long)與(yu)開天辟地的盤(pan)古(gu)(gu)等同(tong)起(qi)來，并(bing)說： “ 說者謂此神當即(ji)是原始的開辟神， 征于任昉 《述異記》 ： ‘ 先儒說： 盤(pan)古(gu)(gu)氏(shi)泣為(wei)江河， 氣為(wei)風(feng)， 聲為(wei)雷， 目瞳(tong)為(wei)電。古(gu)(gu)說： 盤(pan)古(gu)(gu)氏(shi)喜為(wei)晴， 怒為(wei)陰。’ 《 廣博物志》 卷九引《 五運(yun)歷年紀》 ： ‘ 盤(pan)古(gu)(gu)之(zhi)君， 龍(long)首蛇身， 噓為(wei)風(feng)雨， 吹為(wei)雷電， 開目為(wei)晝(zhou)， 閉目為(wei)夜。’ 信然。盤(pan)古(gu)(gu)蓋后來傳(chuan)說之(zhi)開辟神也。

蒼龍星宿說

先秦兩漢之(zhi)(zhi)書言(yan)燭龍(long)(long)(long)(long)(long)(long)，皆本自《山(shan)海(hai)(hai)經(jing)》，故稽考(kao)燭龍(long)(long)(long)(long)(long)(long)神話的(de)(de)來(lai)歷，需從《山(shan)海(hai)(hai)經(jing)》入手，縱觀(guan)《山(shan)海(hai)(hai)經(jing)》關于燭龍(long)(long)(long)(long)(long)(long)的(de)(de)敘述，其要點有三：第一，燭龍(long)(long)(long)(long)(long)(long)的(de)(de)方位。《大荒(huang)北(bei)經(jing)》明(ming)言(yan)燭龍(long)(long)(long)(long)(long)(long)居于“西(xi)北(bei)海(hai)(hai)之(zhi)(zhi)外”的(de)(de)章尾山(shan)，則燭龍(long)(long)(long)(long)(long)(long)場景(jing)居于《大荒(huang)經(jing)》版(ban)(ban)圖之(zhi)(zhi)西(xi)北(bei)隅(yu)，《海(hai)(hai)外北(bei)經(jing)》敘事首起西(xi)北(bei)隅(yu)而終(zhong)于東北(bei)隅(yu)，燭陰(yin)列此經(jing)之(zhi)(zhi)首，則其于《海(hai)(hai)外經(jing)》版(ban)(ban)圖，亦必處西(xi)北(bei)隅(yu)。

第二(er)，燭龍之形象。《大(da)荒經(jing)》謂其(qi)(qi)“人(ren)面(mian)蛇(she)(she)身(shen)而(er)赤，直目(mu)正乘(cheng)”，《海外經(jing)》謂其(qi)(qi)“身(shen)長千里”，“其(qi)(qi)為物人(ren)面(mian)蛇(she)(she)身(shen)赤色(se)”，則(ze)其(qi)(qi)為物身(shen)形綿(mian)長，人(ren)面(mian)蛇(she)(she)身(shen)，且(qie)為紅(hong)色(se)。

第三，燭(zhu)龍(long)之神異(yi)。《大荒經(jing)》謂“其(qi)瞑乃晦，其(qi)視(shi)乃明(ming)，不(bu)食不(bu)寢不(bu)息(xi)，風雨(yu)是謁。”《海外經(jing)》謂其(qi)“視(shi)為(wei)晝(zhou)，瞑為(wei)夜(ye)，吹(chui)為(wei)冬，呼(hu)(hu)為(wei)夏，不(bu)飲不(bu)食不(bu)息(xi)，息(xi)為(wei)風。”其(qi)視(shi)瞑關乎(hu)晝(zhou)夜(ye)時(shi)辰，其(qi)呼(hu)(hu)吸關乎(hu)冬夏季節，其(qi)氣息(xi)關乎(hu)風雨(yu)氣象，則燭(zhu)龍(long)之神異(yi)全(quan)在其(qi)與時(shi)序的關系，表明(ming)此正(zheng)古(gu)人(ren)之所以關注燭(zhu)龍(long)的要義所在。燭(zhu)龍(long)與時(shi)序之間的關系既為(wei)古(gu)人(ren)所盛稱，則考究(jiu)燭(zhu)龍(long)神話(hua)的來龍(long)去(qu)脈就應(ying)由此著眼。

那么，這種身(shen)形蜿蜒如蛇(she)、體長千里、燭(zhu)然如火、呼吸吐吶關乎時(shi)序(xu)并且以“龍(long)(long)”為(wei)(wei)名(ming)的(de)(de)(de)(de)神異之(zhi)(zhi)(zhi)物，所(suo)象征的(de)(de)(de)(de)究(jiu)竟是何(he)種自(zi)然現象呢？只要對于華(hua)夏(xia)(xia)上(shang)古大(da)火紀(ji)時(shi)的(de)(de)(de)(de)習俗(su)有(you)所(suo)了解，就不(bu)難由(you)此聯想(xiang)到天(tian)(tian)(tian)上(shang)的(de)(de)(de)(de)龍(long)(long)，即逶迤于天(tian)(tian)(tian)際(ji)的(de)(de)(de)(de)蒼龍(long)(long)星(xing)象。不(bu)同(tong)季節(jie)的(de)(de)(de)(de)龍(long)(long)星(xing)星(xing)象皆在《山(shan)(shan)海經》中留下(xia)清晰可辨(bian)的(de)(de)(de)(de)印記(ji)，夔龍(long)(long)為(wei)(wei)春天(tian)(tian)(tian)之(zhi)(zhi)(zhi)升龍(long)(long)，應龍(long)(long)為(wei)(wei)夏(xia)(xia)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)飛龍(long)(long)，燭(zhu)龍(long)(long)為(wei)(wei)秋(qiu)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)降龍(long)(long)，相柳為(wei)(wei)冬天(tian)(tian)(tian)之(zhi)(zhi)(zhi)潛龍(long)(long)，《山(shan)(shan)海經》對于蒼龍(long)(long)星(xing)象在每(mei)個季節(jie)和方(fang)位的(de)(de)(de)(de)星(xing)象形態和授時(shi)功用(yong)皆有(you)生動(dong)的(de)(de)(de)(de)寫照，全面而系統(tong)地反映(ying)了原(yuan)始的(de)(de)(de)(de)龍(long)(long)星(xing)紀(ji)時(shi)習俗(su)，為(wei)(wei)華(hua)夏(xia)(xia)上(shang)古天(tian)(tian)(tian)文(wen)學和歷(li)法歲時(shi)制度的(de)(de)(de)(de)研究(jiu)提供了一(yi)條足供參證的(de)(de)(de)(de)史料(liao)，也為(wei)(wei)證明《山(shan)(shan)海經》與上(shang)古天(tian)(tian)(tian)文(wen)歷(li)法的(de)(de)(de)(de)關系提供了有(you)一(yi)條有(you)力的(de)(de)(de)(de)證據。

反對觀點

以(yi)上諸說(shuo)實皆一面之(zhi)詞，俱不可(ke)從。

第(di)一，燭(zhu)(zhu)龍(long)“視為晝，瞑為夜(ye)”（《海外北經》），有(you)(you)(you)似于日(ri)，然(ran)《天(tian)問》謂(wei)：“日(ri)安不(bu)到，燭(zhu)(zhu)龍(long)何照(zhao)？”《淮南子·地形訓》謂(wei)：“燭(zhu)(zhu)龍(long)在(zai)雁門(men)北，蔽于委(wei)羽之山，不(bu)見日(ri)。” 《詩含神霧》云：“天(tian)不(bu)足(zu)西北，無(wu)有(you)(you)(you)陰陽消(xiao)息，故(gu)有(you)(you)(you)龍(long)銜火精以照(zhao)天(tian)門(men)中。”明謂(wei)燭(zhu)(zhu)龍(long)所在(zai)為日(ri)照(zhao)所不(bu)及的幽暗之域，則燭(zhu)(zhu)龍(long)非(fei)太陽明矣，故(gu)“太陽說”不(bu)可從。

第二，“燭(zhu)龍(long)”與“祝融(rong)”固然(ran)聲韻(yun)相近，但典籍中所(suo)載祝融(rong)之事和上引所(suo)載燭(zhu)龍(long)諸事全(quan)不相涉，而以“燭(zhu)龍(long)”之名緣乎“束草(cao)木為燭(zhu)”之形，則純屬想當然(ran)之詞，且燭(zhu)龍(long)之神異又于草(cao)木之火燭(zhu)何涉？故姜氏“火燭(zhu)說”亦不可從。

第三(san)，盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)(kai)辟(pi)(pi)(pi)神(shen)(shen)(shen)，《藝文(wen)類聚》卷(juan)(juan)一(yi)引《三(san)五(wu)歷紀》云(yun)：“天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)渾(hun)(hun)沌(dun)如雞子(zi)，盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其(qi)中。萬(wan)(wan)八(ba)千(qian)(qian)歲(sui)，開(kai)(kai)(kai)天(tian)(tian)(tian)(tian)(tian)(tian)辟(pi)(pi)(pi)地(di)(di)(di)(di)，陽(yang)清為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)(tian)(tian)(tian)，陰(yin)濁(zhuo)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)。盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其(qi)中，一(yi)日(ri)(ri)九變，神(shen)(shen)(shen)于(yu)天(tian)(tian)(tian)(tian)(tian)(tian)，圣于(yu)地(di)(di)(di)(di)。天(tian)(tian)(tian)(tian)(tian)(tian)日(ri)(ri)高一(yi)丈，地(di)(di)(di)(di)日(ri)(ri)厚一(yi)丈，盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)日(ri)(ri)長一(yi)丈。如此萬(wan)(wan)八(ba)千(qian)(qian)歲(sui)，天(tian)(tian)(tian)(tian)(tian)(tian)數極高，地(di)(di)(di)(di)數極深，盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)極長。”稱天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)渾(hun)(hun)沌(dun)是(shi)(shi)由盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)開(kai)(kai)(kai)辟(pi)(pi)(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)(tian)(tian)(tian)和地(di)(di)(di)(di)的(de)。清馬骕《繹史》卷(juan)(juan)一(yi)引《五(wu)運(yun)(yun)歷年紀》云(yun)：“元(yuan)氣(qi)溕鴻，萌芽(ya)茲始，遂分(fen)天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)，肇立乾(qian)坤，啟陰(yin)感陽(yang)，分(fen)布元(yuan)氣(qi)，乃孕中和，是(shi)(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人也。首(shou)生(sheng)(sheng)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)，垂死(si)化(hua)(hua)身，氣(qi)成風(feng)云(yun)，聲(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷霆，左(zuo)眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)(ri)，右眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四肢五(wu)體(ti)，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極五(wu)岳(yue)(yue)(yue)，血液為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河(he)，筋脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)理(li)，肌肉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)田土，發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星辰，皮毛為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木(mu)，齒(chi)骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石，精髓(sui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠玉，汗(han)流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨(yu)澤(ze)，身之(zhi)(zhi)諸蟲，因風(feng)所感，化(hua)(hua)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿。”則謂(wei)世(shi)間(jian)萬(wan)(wan)物(wu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)死(si)后身體(ti)所化(hua)(hua)，任昉(fang)《述(shu)(shu)異記》云(yun)：“昔盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)之(zhi)(zhi)死(si)也，頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)(yue)(yue)，目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)(ri)月，脂膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海(hai)，毛發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木(mu)。秦(qin)(qin)漢(han)間(jian)說(shuo)：盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)(yue)(yue)，腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中岳(yue)(yue)(yue)，左(zuo)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)岳(yue)(yue)(yue)，右臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)(yue)(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)(yue)。先儒說(shuo)：盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河(he)，氣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)，聲(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷，目(mu)瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)說(shuo)：盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)喜為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴，怒為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰(yin)，吳楚間(jian)說(shuo)：盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)夫妻，陰(yin)陽(yang)之(zhi)(zhi)始也。今(jin)南(nan)海(hai)有盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)墓，亙為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)百里，俗云(yun)：后人追(zhui)葬盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)魂也。桂(gui)林(lin)(lin)有盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)廟，今(jin)人祝祀。”《三(san)五(wu)歷紀》和《五(wu)運(yun)(yun)歷年紀》的(de)作者徐整(zheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)國人，任昉(fang)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)北朝時梁人，此前的(de)先秦(qin)(qin)及(ji)秦(qin)(qin)漢(han)文(wen)獻如《楚辭·天(tian)(tian)(tian)(tian)(tian)(tian)問》、《淮南(nan)子(zi)·原道訓》等(deng)在(zai)述(shu)(shu)及(ji)世(shi)界創(chuang)生(sheng)(sheng)時，皆未提(ti)及(ji)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)，可見盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)創(chuang)世(shi)的(de)神(shen)(shen)(shen)話(hua)出現較晚，且據(ju)徐整(zheng)稱引“吳楚間(jian)說(shuo)”，并云(yun)“南(nan)海(hai)有盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)墓”、“桂(gui)林(lin)(lin)有盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)廟”，可見盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)神(shen)(shen)(shen)話(hua)當是(shi)(shi)魏(wei)晉間(jian)由南(nan)方民(min)族傳入者。盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)主(zhu)要事(shi)跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)(kai)辟(pi)(pi)(pi)天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)和化(hua)(hua)生(sheng)(sheng)萬(wan)(wan)物(wu)，然諸書述(shu)(shu)燭龍(long)，卻全(quan)然與(yu)開(kai)(kai)(kai)辟(pi)(pi)(pi)和創(chuang)世(shi)無涉，《海(hai)外經(jing)》所謂(wei)“視(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晝(zhou)，瞑(ming)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜(ye)，吹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)冬，呼(hu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夏，……息為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)”云(yun)云(yun)，也與(yu)創(chuang)世(shi)無關，《廣博物(wu)志(zhi)》卷(juan)(juan)九引《五(wu)運(yun)(yun)歷年記》所謂(wei)“盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)君，龍(long)首(shou)蛇(she)身，噓(xu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)雨(yu)，吹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷電，開(kai)(kai)(kai)目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜(ye)。”顯系以意捏合盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)與(yu)燭龍(long)。袁(yuan)氏(shi)認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭龍(long)之(zhi)(zhi)神(shen)(shen)(shen)力(li)與(yu)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)等(deng)同，是(shi)(shi)有開(kai)(kai)(kai)天(tian)(tian)(tian)(tian)(tian)(tian)辟(pi)(pi)(pi)地(di)(di)(di)(di)的(de)資格。但其(qi)獸性高于(yu)人格化(hua)(hua)，實在(zai)難(nan)以進位于(yu)天(tian)(tian)(tian)(tian)(tian)(tian)神(shen)(shen)(shen)之(zhi)(zhi)列。

名義由來

“燭”字的本(ben)義(yi)最初可能就是指大火或龍星， “燭”繁(fan)體“燭”從(cong)火從(cong)蜀， 會意兼形聲。

史書記載

《山海(hai)經》中記載：“鐘山之神 ,名(ming)日(ri)燭陰(yin) ,視(shi)為(wei)晝 ,瞑(ming)為(wei)夜 ,吹為(wei)冬 ,呼為(wei)夏。不飲 ,不食 ,不息 ,息為(wei)風。身(shen)長千里 ,在無啟之東。其為(wei)物。 人面蛇身(shen)赤(chi)(chi)色 ,居鐘山下。西北海(hai)外 ,赤(chi)(chi)水(shui)之北 ,有章尾山。 有神人面蛇身(shen)而赤(chi)(chi) ,直目正乘。 其瞑(ming)乃晦 ,其視(shi)乃明。 不食 ,不寢 ,不息;風雨是謁。 是燭九陰(yin) ,是謂(wei)燭龍(long)。“

《淮南(nan)子(zi)· 地形訓》載: “燭龍(long)在雁門北 ,蔽於(wu)委羽之山 ,不見日 ,其神(shen)人(ren)面龍(long)身而無足。 ”

《萬形經》 曰： 太陽順四方(fang)之氣。古圣曰： 燭龍行(xing)(xing)東時(shi)肅(su)清， 行(xing)(xing)西時(shi) ， 行(xing)(xing)南時(shi)大 ， 行(xing)(xing)北(bei)時(shi)嚴(yan)殺。

《大荒(huang)北經》云：西北海之外，赤(chi)水之北，有(you)章尾山。有(you)神，人面蛇身而赤(chi)，直(zhi)目正乘，其(qi)瞑乃(nai)晦，其(qi)視乃(nai)明，不(bu)食不(bu)寢不(bu)息，風雨是謁。是燭(zhu)九(jiu)陰，是燭(zhu)龍。

《海外北經》云：鐘(zhong)山之神，名曰燭陰，視為晝，瞑為夜(ye)，吹為冬，呼為夏，不(bu)飲，不(bu)食，不(bu)息(xi)，息(xi)為風(feng)。身(shen)長千里。……其為物，人面(mian)蛇身(shen)赤(chi)色，居鐘(zhong)山下。

《楚辭·天問》：“日(ri)安(an)不到，燭龍何照？

郭璞(pu)注《大(da)荒(huang)北經》燭(zhu)龍引《詩含神霧》：“天(tian)不足西北，無(wu)有陰陽消息，故有龍銜火精以照天(tian)門中。”

《萬形經》曰：太陽(yang)順四方之氣(qi)。

《易緯乾坤(kun)鑿度·卷上》古(gu)圣曰“：燭(zhu)龍行(xing)東(dong)時肅清，行(xing)西(xi)時，行(xing)南(nan)時大，行(xing)北時嚴(yan)殺。”