燭龍(long)是人臉龍(long)身的(de)大神,紅色的(de)皮膚,住在北方極寒(han)之地, 身長千里(li), 睜開眼(yan)就(jiu)為(wei)(wei)白晝, 閉上眼(yan)則為(wei)(wei)夜晚, 吹氣(qi)為(wei)(wei)冬天(tian)(tian), 呼氣(qi)為(wei)(wei)夏天(tian)(tian), 能(neng)呼風喚雨(yu)。
古(gu)代文(wen)獻中(zhong)關于燭龍(long)形象的文(wen)字描述,主要有(you)三種,分別出自《山海(hai)經(jing)》、《淮南子》和郭璞的《山海(hai)經(jing)注》。三種說法(fa)均(jun)為龍(long)蛇(she)之身,大同小(xiao)異(yi)。
《淮南子》:“燭龍在雁(yan)門北,蔽于(yu)委羽(yu)之山,不見日,其神人面(mian)龍身而無(wu)足。”
郭璞《山海經注》:“《淮南子(zi)》曰:(燭(zhu)龍(long))龍(long)身(shen)一(yi)足。”
太陽說
燭(zhu)(zhu)龍(long)即太陽說(shuo)。 此說(shuo)最古(gu)(gu), 上引(yin)《 易緯乾(qian)坤鑿度》 即開其(qi)先河。清人俞正燮發(fa)明其(qi)說(shuo), 其(qi)《 癸巳存稿(gao) ·燭(zhu)(zhu)龍(long)》 條備(bei)引(yin)古(gu)(gu)書燭(zhu)(zhu)龍(long)之文, 認為(wei)“ 燭(zhu)(zhu)龍(long)即日之名” 。并(bing)稱燭(zhu)(zhu)龍(long)之說(shuo)出自蓋天說(shuo)宇(yu)宙觀。
火燭說
姜亮夫《 楚(chu)辭通(tong)故 · 燭(zhu)龍(long)》 所據材料(liao)全(quan)抄自俞氏(shi), 但其說(shuo)卻大相徑庭(ting), 他認為(wei)“ 燭(zhu)龍(long)”即“ 祝(zhu)融” 之音轉, 燭(zhu)龍(long)傳說(shuo)即“ 祝(zhu)融傳說(shuo)之分化” , 又謂: “ 古人(ren)束草木為(wei)燭(zhu), 修然(ran)而長, 以光為(wei)熱, 遠謝日力,而形則有似于龍(long)。龍(long)者, 古之神(shen)物, 名曰神(shen), 曰燭(zhu)龍(long)。”
開辟神說
袁珂《 山海經(jing)校(xiao)注》 把燭龍(long)與開(kai)天辟(pi)地的(de)盤(pan)古(gu)(gu)(gu)等同起來(lai),并(bing)說(shuo): “ 說(shuo)者謂此神(shen)當即(ji)是原始的(de)開(kai)辟(pi)神(shen), 征于任昉 《述異記》 : ‘ 先儒說(shuo): 盤(pan)古(gu)(gu)(gu)氏泣(qi)為(wei)江河, 氣為(wei)風(feng), 聲(sheng)為(wei)雷, 目瞳(tong)為(wei)電。古(gu)(gu)(gu)說(shuo): 盤(pan)古(gu)(gu)(gu)氏喜為(wei)晴, 怒(nu)為(wei)陰。’ 《 廣博物(wu)志》 卷九(jiu)引(yin)《 五(wu)運(yun)歷年(nian)紀》 : ‘ 盤(pan)古(gu)(gu)(gu)之君, 龍(long)首蛇身(shen), 噓為(wei)風(feng)雨, 吹為(wei)雷電, 開(kai)目為(wei)晝, 閉(bi)目為(wei)夜。’ 信然。盤(pan)古(gu)(gu)(gu)蓋后(hou)來(lai)傳說(shuo)之開(kai)辟(pi)神(shen)也。
蒼龍星宿說
先(xian)秦兩漢之書言燭(zhu)(zhu)龍(long)(long)(long),皆本自《山海(hai)經(jing)》,故稽考燭(zhu)(zhu)龍(long)(long)(long)神(shen)話的(de)(de)來歷(li),需從《山海(hai)經(jing)》入手(shou),縱觀《山海(hai)經(jing)》關于燭(zhu)(zhu)龍(long)(long)(long)的(de)(de)敘述(shu),其要(yao)點有三(san):第一,燭(zhu)(zhu)龍(long)(long)(long)的(de)(de)方位。《大荒北經(jing)》明言燭(zhu)(zhu)龍(long)(long)(long)居(ju)于“西(xi)北海(hai)之外(wai)(wai)”的(de)(de)章(zhang)尾山,則燭(zhu)(zhu)龍(long)(long)(long)場景(jing)居(ju)于《大荒經(jing)》版圖(tu)之西(xi)北隅(yu),《海(hai)外(wai)(wai)北經(jing)》敘事首(shou)起西(xi)北隅(yu)而終于東北隅(yu),燭(zhu)(zhu)陰列此經(jing)之首(shou),則其于《海(hai)外(wai)(wai)經(jing)》版圖(tu),亦必處西(xi)北隅(yu)。
第二,燭龍之(zhi)形(xing)象。《大荒經(jing)》謂(wei)其(qi)“人(ren)面蛇(she)(she)身(shen)(shen)而赤,直目正乘”,《海外經(jing)》謂(wei)其(qi)“身(shen)(shen)長千里”,“其(qi)為物人(ren)面蛇(she)(she)身(shen)(shen)赤色”,則其(qi)為物身(shen)(shen)形(xing)綿(mian)長,人(ren)面蛇(she)(she)身(shen)(shen),且為紅(hong)色。
第三,燭(zhu)龍之(zhi)神異(yi)。《大(da)荒經》謂“其瞑乃(nai)晦(hui),其視乃(nai)明,不(bu)(bu)食不(bu)(bu)寢不(bu)(bu)息(xi),風雨是謁(ye)。”《海外經》謂其“視為(wei)晝,瞑為(wei)夜,吹為(wei)冬,呼為(wei)夏,不(bu)(bu)飲不(bu)(bu)食不(bu)(bu)息(xi),息(xi)為(wei)風。”其視瞑關(guan)(guan)乎晝夜時(shi)辰(chen),其呼吸關(guan)(guan)乎冬夏季節,其氣息(xi)關(guan)(guan)乎風雨氣象,則燭(zhu)龍之(zhi)神異(yi)全在其與時(shi)序(xu)的(de)(de)關(guan)(guan)系,表明此(ci)正(zheng)古人(ren)之(zhi)所以關(guan)(guan)注燭(zhu)龍的(de)(de)要(yao)義所在。燭(zhu)龍與時(shi)序(xu)之(zhi)間的(de)(de)關(guan)(guan)系既為(wei)古人(ren)所盛稱(cheng),則考究燭(zhu)龍神話的(de)(de)來龍去(qu)脈就應由此(ci)著眼。
那么(me),這種身形蜿蜒如蛇(she)、體(ti)長千里、燭(zhu)然(ran)如火、呼吸(xi)吐吶(na)關乎時序并且以“龍(long)(long)(long)”為(wei)名的(de)(de)(de)(de)(de)神異(yi)之(zhi)(zhi)物,所象(xiang)(xiang)征的(de)(de)(de)(de)(de)究竟是何種自然(ran)現象(xiang)(xiang)呢?只要(yao)對于(yu)華夏上(shang)(shang)古大火紀時的(de)(de)(de)(de)(de)習(xi)俗有所了解,就不(bu)難由此聯想(xiang)到(dao)天(tian)(tian)上(shang)(shang)的(de)(de)(de)(de)(de)龍(long)(long)(long),即逶迤于(yu)天(tian)(tian)際(ji)的(de)(de)(de)(de)(de)蒼(cang)龍(long)(long)(long)星象(xiang)(xiang)。不(bu)同(tong)季節的(de)(de)(de)(de)(de)龍(long)(long)(long)星星象(xiang)(xiang)皆在《山海經(jing)》中留下清(qing)晰可(ke)辨的(de)(de)(de)(de)(de)印記,夔龍(long)(long)(long)為(wei)春天(tian)(tian)之(zhi)(zhi)升龍(long)(long)(long),應龍(long)(long)(long)為(wei)夏天(tian)(tian)之(zhi)(zhi)飛龍(long)(long)(long),燭(zhu)龍(long)(long)(long)為(wei)秋(qiu)天(tian)(tian)之(zhi)(zhi)降(jiang)龍(long)(long)(long),相(xiang)柳為(wei)冬天(tian)(tian)之(zhi)(zhi)潛龍(long)(long)(long),《山海經(jing)》對于(yu)蒼(cang)龍(long)(long)(long)星象(xiang)(xiang)在每個季節和(he)方位的(de)(de)(de)(de)(de)星象(xiang)(xiang)形態和(he)授時功用皆有生動的(de)(de)(de)(de)(de)寫照,全面而系統地(di)反映了原始的(de)(de)(de)(de)(de)龍(long)(long)(long)星紀時習(xi)俗,為(wei)華夏上(shang)(shang)古天(tian)(tian)文學和(he)歷法歲時制度的(de)(de)(de)(de)(de)研(yan)究提供(gong)(gong)了一(yi)條足(zu)供(gong)(gong)參證的(de)(de)(de)(de)(de)史料,也為(wei)證明《山海經(jing)》與上(shang)(shang)古天(tian)(tian)文歷法的(de)(de)(de)(de)(de)關系提供(gong)(gong)了有一(yi)條有力的(de)(de)(de)(de)(de)證據。
以上諸說(shuo)實皆一面之詞,俱不可從。
第一(yi),燭龍(long)“視為(wei)晝,瞑(ming)為(wei)夜”(《海外北(bei)經》),有似于日(ri),然《天問》謂:“日(ri)安不到,燭龍(long)何照(zhao)?”《淮南子(zi)·地(di)形(xing)訓》謂:“燭龍(long)在雁門北(bei),蔽于委羽之山,不見日(ri)。” 《詩含(han)神(shen)霧》云:“天不足西北(bei),無有陰陽消息,故有龍(long)銜火(huo)精(jing)以(yi)照(zhao)天門中。”明(ming)謂燭龍(long)所在為(wei)日(ri)照(zhao)所不及的幽暗之域(yu),則燭龍(long)非(fei)太陽明(ming)矣,故“太陽說”不可從。
第二(er),“燭龍(long)”與“祝融(rong)”固然聲韻相近,但典籍中所載祝融(rong)之事(shi)和上(shang)引所載燭龍(long)諸(zhu)事(shi)全不相涉(she),而以“燭龍(long)”之名緣乎“束(shu)草(cao)木(mu)為(wei)燭”之形,則(ze)純屬想當然之詞(ci),且燭龍(long)之神異又(you)于草(cao)木(mu)之火燭何涉(she)?故姜氏(shi)“火燭說(shuo)”亦不可從。
第(di)三(san),盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)辟(pi)(pi)神(shen),《藝文類聚》卷(juan)一引《三(san)五(wu)(wu)歷(li)紀(ji)》云(yun):“天(tian)(tian)地渾沌如(ru)雞子,盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其中。萬八千歲,開(kai)天(tian)(tian)辟(pi)(pi)地,陽清(qing)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian),陰(yin)濁為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地。盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其中,一日(ri)九變,神(shen)于天(tian)(tian),圣于地。天(tian)(tian)日(ri)高一丈(zhang),地日(ri)厚一丈(zhang),盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)日(ri)長一丈(zhang)。如(ru)此(ci)(ci)萬八千歲,天(tian)(tian)數(shu)極(ji)高,地數(shu)極(ji)深(shen),盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)極(ji)長。”稱天(tian)(tian)地渾沌是(shi)由(you)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)開(kai)辟(pi)(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)和(he)(he)(he)地的(de)。清(qing)馬(ma)骕《繹史》卷(juan)一引《五(wu)(wu)運歷(li)年紀(ji)》云(yun):“元氣(qi)溕鴻(hong),萌(meng)芽茲始,遂分天(tian)(tian)地,肇立(li)乾坤,啟陰(yin)感陽,分布元氣(qi),乃孕中和(he)(he)(he),是(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)也(ye)(ye)。首生(sheng)(sheng)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu),垂(chui)死(si)化(hua)(hua)(hua)身,氣(qi)成風(feng)云(yun),聲(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷霆,左眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri),右(you)(you)眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月,四肢五(wu)(wu)體,為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極(ji)五(wu)(wu)岳(yue)(yue),血液(ye)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江河(he),筋脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地理(li),肌肉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)田(tian)土(tu),發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星辰,皮毛(mao)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木,齒骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石,精(jing)髓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠玉,汗流(liu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨澤,身之(zhi)(zhi)諸(zhu)蟲,因風(feng)所(suo)(suo)感,化(hua)(hua)(hua)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿。”則(ze)謂(wei)(wei)世(shi)間(jian)(jian)萬物為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)死(si)后身體所(suo)(suo)化(hua)(hua)(hua),任(ren)昉(fang)《述異記》云(yun):“昔(xi)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)之(zhi)(zhi)死(si)也(ye)(ye),頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)(yue),目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)月,脂膏(gao)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江海,毛(mao)發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木。秦(qin)(qin)漢間(jian)(jian)說:盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東(dong)岳(yue)(yue),腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中岳(yue)(yue),左臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)(nan)岳(yue)(yue),右(you)(you)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)(yue),足(zu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)。先儒(ru)說:盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江河(he),氣(qi)為(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)雷,目瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)(gu)(gu)(gu)說:盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)喜為(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)陰(yin),吳(wu)楚間(jian)(jian)說:盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)夫妻,陰(yin)陽之(zhi)(zhi)始也(ye)(ye)。今(jin)南(nan)(nan)海有(you)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)墓,亙為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)百里,俗云(yun):后人(ren)追葬(zang)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)魂也(ye)(ye)。桂(gui)林有(you)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)廟,今(jin)人(ren)祝祀。”《三(san)五(wu)(wu)歷(li)紀(ji)》和(he)(he)(he)《五(wu)(wu)運歷(li)年紀(ji)》的(de)作者(zhe)徐(xu)(xu)整為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)國人(ren),任(ren)昉(fang)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)(nan)北朝時(shi)梁人(ren),此(ci)(ci)前的(de)先秦(qin)(qin)及秦(qin)(qin)漢文獻如(ru)《楚辭·天(tian)(tian)問》、《淮南(nan)(nan)子·原道訓》等在述及世(shi)界(jie)創(chuang)(chuang)生(sheng)(sheng)時(shi),皆(jie)未提及盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu),可(ke)見盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)創(chuang)(chuang)世(shi)的(de)神(shen)話出現較晚(wan),且(qie)據徐(xu)(xu)整稱引“吳(wu)楚間(jian)(jian)說”,并云(yun)“南(nan)(nan)海有(you)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)墓”、“桂(gui)林有(you)盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)廟”,可(ke)見盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)神(shen)話當是(shi)魏晉(jin)間(jian)(jian)由(you)南(nan)(nan)方民族傳(chuan)入(ru)者(zhe)。盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)主要事跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)辟(pi)(pi)天(tian)(tian)地和(he)(he)(he)化(hua)(hua)(hua)生(sheng)(sheng)萬物,然諸(zhu)書述燭龍,卻全然與開(kai)辟(pi)(pi)和(he)(he)(he)創(chuang)(chuang)世(shi)無涉,《海外經》所(suo)(suo)謂(wei)(wei)“視為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晝,瞑為(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)冬,呼為(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)風(feng)”云(yun)云(yun),也(ye)(ye)與創(chuang)(chuang)世(shi)無關,《廣(guang)博物志》卷(juan)九引《五(wu)(wu)運歷(li)年記》所(suo)(suo)謂(wei)(wei)“盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)君,龍首蛇身,噓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)雨,吹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷電,開(kai)目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜(ye)。”顯系(xi)以意捏合盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)與燭龍。袁氏(shi)認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei):燭龍之(zhi)(zhi)神(shen)力與盤(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)等同,是(shi)有(you)開(kai)天(tian)(tian)辟(pi)(pi)地的(de)資格(ge)。但其獸(shou)性(xing)高于人(ren)格(ge)化(hua)(hua)(hua),實在難以進位于天(tian)(tian)神(shen)之(zhi)(zhi)列。
“燭”字的(de)本(ben)義(yi)最初可能就是指大火或龍星, “燭”繁體“燭”從火從蜀, 會(hui)意(yi)兼(jian)形聲(sheng)。
《山(shan)海(hai)經》中記載:“鐘山(shan)之神(shen) ,名日燭陰 ,視為(wei)(wei)(wei)晝 ,瞑(ming)為(wei)(wei)(wei)夜 ,吹為(wei)(wei)(wei)冬 ,呼(hu)為(wei)(wei)(wei)夏。不(bu)飲 ,不(bu)食(shi) ,不(bu)息 ,息為(wei)(wei)(wei)風(feng)。身長千里 ,在無(wu)啟之東。其(qi)為(wei)(wei)(wei)物。 人(ren)面(mian)蛇身赤(chi)色(se) ,居(ju)鐘山(shan)下。西北海(hai)外 ,赤(chi)水之北 ,有(you)章尾山(shan)。 有(you)神(shen)人(ren)面(mian)蛇身而赤(chi) ,直目(mu)正乘。 其(qi)瞑(ming)乃晦 ,其(qi)視乃明。 不(bu)食(shi) ,不(bu)寢 ,不(bu)息;風(feng)雨是(shi)(shi)謁。 是(shi)(shi)燭九陰 ,是(shi)(shi)謂燭龍。“
《淮南子· 地形(xing)訓》載: “燭(zhu)龍(long)(long)在雁門(men)北 ,蔽於委羽之山 ,不見日 ,其(qi)神人面(mian)龍(long)(long)身而無(wu)足。 ”
《萬形經》 曰: 太陽順四方(fang)之氣。古圣曰: 燭龍(long)行東(dong)時(shi)(shi)肅清, 行西(xi)時(shi)(shi) , 行南時(shi)(shi)大 , 行北時(shi)(shi)嚴殺(sha)。
《大荒北經》云:西北海之(zhi)外,赤(chi)水之(zhi)北,有章尾(wei)山。有神,人(ren)面蛇(she)身而赤(chi),直目正乘,其瞑乃(nai)晦(hui),其視乃(nai)明(ming),不食不寢不息,風雨是(shi)謁。是(shi)燭九陰,是(shi)燭龍(long)。
《海外北經》云:鐘山(shan)之神,名曰燭陰,視為(wei)(wei)晝,瞑為(wei)(wei)夜(ye),吹為(wei)(wei)冬,呼為(wei)(wei)夏(xia),不(bu)飲,不(bu)食,不(bu)息,息為(wei)(wei)風(feng)。身長千里。……其為(wei)(wei)物,人面蛇身赤(chi)色(se),居鐘山(shan)下(xia)。
《楚(chu)辭(ci)·天問(wen)》:“日(ri)安不(bu)到,燭龍何照?
郭璞(pu)注(zhu)《大荒北經》燭龍(long)引《詩(shi)含神霧》:“天不足西(xi)北,無有陰陽(yang)消息(xi),故(gu)有龍(long)銜火精以照天門(men)中。”
《萬形(xing)經》曰:太陽順(shun)四方(fang)之氣。
《易緯乾坤鑿度(du)·卷上》古(gu)圣(sheng)曰“:燭龍行(xing)東時(shi)肅清,行(xing)西(xi)時(shi),行(xing)南時(shi)大,行(xing)北時(shi)嚴(yan)殺(sha)。”