燭龍(long)是人臉龍(long)身(shen)的(de)大神(shen)，紅(hong)色的(de)皮膚，住在北方極(ji)寒之地， 身(shen)長千里， 睜(zheng)開眼就為白晝， 閉上眼則為夜晚， 吹氣為冬天(tian)(tian)， 呼氣為夏天(tian)(tian)， 能呼風(feng)喚(huan)雨。
古代文(wen)獻中(zhong)關于燭龍形象的(de)文(wen)字描述，主要有三種，分(fen)別出自《山海(hai)經》、《淮南子》和郭璞的(de)《山海(hai)經注》。三種說(shuo)法均(jun)為龍蛇之(zhi)身，大同小異。
《淮南子》：“燭龍(long)在雁門北，蔽于委羽(yu)之(zhi)山，不見日，其神人面龍(long)身(shen)而無足。”
郭璞《山海經(jing)注》：“《淮南子(zi)》曰：（燭龍）龍身(shen)一(yi)足(zu)。”
太陽說
燭(zhu)(zhu)龍(long)即太陽說。 此說最古， 上引(yin)《 易(yi)緯乾坤(kun)鑿度》 即開其(qi)先河。清人俞正燮發(fa)明(ming)其(qi)說， 其(qi)《 癸巳存(cun)稿 ·燭(zhu)(zhu)龍(long)》 條備(bei)引(yin)古書燭(zhu)(zhu)龍(long)之文， 認為“ 燭(zhu)(zhu)龍(long)即日之名” 。并稱(cheng)燭(zhu)(zhu)龍(long)之說出自(zi)蓋天說宇宙觀。
火燭說
姜亮夫《 楚辭通故(gu) · 燭龍》 所據材(cai)料(liao)全抄(chao)自俞氏， 但其說卻大(da)相徑庭， 他認為(wei)(wei)“ 燭龍”即“ 祝(zhu)融” 之(zhi)音(yin)轉， 燭龍傳說即“ 祝(zhu)融傳說之(zhi)分(fen)化(hua)” ， 又謂： “ 古(gu)人(ren)束草木為(wei)(wei)燭， 修然而長， 以光為(wei)(wei)熱， 遠謝日(ri)力(li)，而形則(ze)有(you)似于龍。龍者， 古(gu)之(zhi)神物， 名(ming)曰神， 曰燭龍。”
開辟神說
袁珂《 山海經校注》 把燭龍與開天(tian)辟(pi)(pi)地的盤(pan)古(gu)(gu)等同起(qi)來，并說(shuo)(shuo)(shuo)： “ 說(shuo)(shuo)(shuo)者謂此神當(dang)即是原始的開辟(pi)(pi)神， 征于任昉(fang) 《述異記》 ： ‘ 先儒說(shuo)(shuo)(shuo)： 盤(pan)古(gu)(gu)氏(shi)(shi)泣為(wei)江河， 氣為(wei)風(feng)， 聲為(wei)雷， 目(mu)瞳為(wei)電。古(gu)(gu)說(shuo)(shuo)(shuo)： 盤(pan)古(gu)(gu)氏(shi)(shi)喜為(wei)晴(qing)， 怒為(wei)陰(yin)。’ 《 廣博物志(zhi)》 卷九引《 五(wu)運歷(li)年紀(ji)》 ： ‘ 盤(pan)古(gu)(gu)之(zhi)君， 龍首(shou)蛇身， 噓為(wei)風(feng)雨， 吹為(wei)雷電， 開目(mu)為(wei)晝， 閉目(mu)為(wei)夜(ye)。’ 信然。盤(pan)古(gu)(gu)蓋后來傳說(shuo)(shuo)(shuo)之(zhi)開辟(pi)(pi)神也(ye)。
蒼龍星宿說
先(xian)秦(qin)兩漢之書言(yan)燭(zhu)龍(long)(long)，皆本自《山(shan)海(hai)(hai)經(jing)(jing)(jing)》，故稽考(kao)燭(zhu)龍(long)(long)神(shen)話的來歷，需(xu)從《山(shan)海(hai)(hai)經(jing)(jing)(jing)》入手，縱觀《山(shan)海(hai)(hai)經(jing)(jing)(jing)》關于(yu)燭(zhu)龍(long)(long)的敘述(shu)，其(qi)要點有三：第一，燭(zhu)龍(long)(long)的方位。《大荒北經(jing)(jing)(jing)》明言(yan)燭(zhu)龍(long)(long)居(ju)于(yu)“西北海(hai)(hai)之外”的章尾山(shan)，則燭(zhu)龍(long)(long)場景(jing)居(ju)于(yu)《大荒經(jing)(jing)(jing)》版(ban)圖之西北隅(yu)(yu)，《海(hai)(hai)外北經(jing)(jing)(jing)》敘事(shi)首起西北隅(yu)(yu)而(er)終(zhong)于(yu)東北隅(yu)(yu)，燭(zhu)陰列此經(jing)(jing)(jing)之首，則其(qi)于(yu)《海(hai)(hai)外經(jing)(jing)(jing)》版(ban)圖，亦必處西北隅(yu)(yu)。
第(di)二，燭龍之形(xing)象。《大荒經(jing)(jing)》謂其(qi)(qi)“人(ren)面蛇身而赤，直目正乘”，《海(hai)外經(jing)(jing)》謂其(qi)(qi)“身長千里(li)”，“其(qi)(qi)為物(wu)人(ren)面蛇身赤色”，則其(qi)(qi)為物(wu)身形(xing)綿長，人(ren)面蛇身，且為紅色。
第三，燭(zhu)龍(long)(long)之(zhi)神(shen)異。《大荒經》謂(wei)“其(qi)(qi)瞑乃(nai)晦，其(qi)(qi)視(shi)乃(nai)明，不(bu)食不(bu)寢不(bu)息(xi)，風雨是謁。”《海外經》謂(wei)其(qi)(qi)“視(shi)為(wei)晝，瞑為(wei)夜，吹為(wei)冬(dong)，呼為(wei)夏(xia)，不(bu)飲不(bu)食不(bu)息(xi)，息(xi)為(wei)風。”其(qi)(qi)視(shi)瞑關(guan)乎晝夜時辰，其(qi)(qi)呼吸關(guan)乎冬(dong)夏(xia)季節，其(qi)(qi)氣息(xi)關(guan)乎風雨氣象(xiang)，則燭(zhu)龍(long)(long)之(zhi)神(shen)異全(quan)在其(qi)(qi)與(yu)時序的關(guan)系，表明此正古人(ren)之(zhi)所以關(guan)注燭(zhu)龍(long)(long)的要義所在。燭(zhu)龍(long)(long)與(yu)時序之(zhi)間的關(guan)系既(ji)為(wei)古人(ren)所盛稱，則考究燭(zhu)龍(long)(long)神(shen)話的來(lai)龍(long)(long)去脈就應由此著眼(yan)。
那(nei)么，這(zhe)種身(shen)形蜿蜒如(ru)蛇、體長千里、燭(zhu)然(ran)如(ru)火、呼吸吐吶關乎時序(xu)并且(qie)以“龍(long)(long)(long)(long)”為(wei)(wei)名的(de)(de)神異之(zhi)(zhi)物，所象(xiang)征的(de)(de)究竟(jing)是何種自然(ran)現象(xiang)呢？只要對于華夏(xia)上古(gu)大火紀時的(de)(de)習俗有(you)所了解，就不難由(you)此聯(lian)想到天上的(de)(de)龍(long)(long)(long)(long)，即逶迤于天際的(de)(de)蒼龍(long)(long)(long)(long)星(xing)(xing)象(xiang)。不同季節的(de)(de)龍(long)(long)(long)(long)星(xing)(xing)星(xing)(xing)象(xiang)皆(jie)在(zai)(zai)《山海(hai)經》中留(liu)下清晰可辨的(de)(de)印(yin)記(ji)，夔龍(long)(long)(long)(long)為(wei)(wei)春天之(zhi)(zhi)升龍(long)(long)(long)(long)，應龍(long)(long)(long)(long)為(wei)(wei)夏(xia)天之(zhi)(zhi)飛(fei)龍(long)(long)(long)(long)，燭(zhu)龍(long)(long)(long)(long)為(wei)(wei)秋天之(zhi)(zhi)降龍(long)(long)(long)(long)，相柳為(wei)(wei)冬天之(zhi)(zhi)潛(qian)龍(long)(long)(long)(long)，《山海(hai)經》對于蒼龍(long)(long)(long)(long)星(xing)(xing)象(xiang)在(zai)(zai)每個季節和方位的(de)(de)星(xing)(xing)象(xiang)形態和授時功用(yong)皆(jie)有(you)生動的(de)(de)寫照(zhao)，全面而系(xi)統地反映了原始的(de)(de)龍(long)(long)(long)(long)星(xing)(xing)紀時習俗，為(wei)(wei)華夏(xia)上古(gu)天文(wen)學和歷法歲時制(zhi)度的(de)(de)研究提供(gong)了一條(tiao)足供(gong)參證(zheng)的(de)(de)史料，也(ye)為(wei)(wei)證(zheng)明(ming)《山海(hai)經》與上古(gu)天文(wen)歷法的(de)(de)關系(xi)提供(gong)了有(you)一條(tiao)有(you)力的(de)(de)證(zheng)據(ju)。
以上(shang)諸說(shuo)實皆(jie)一面之詞(ci)，俱不可從。
第一，燭(zhu)(zhu)龍(long)“視為(wei)(wei)晝，瞑為(wei)(wei)夜”（《海外北(bei)經》），有(you)似于(yu)日(ri)，然《天(tian)問(wen)》謂(wei)：“日(ri)安不到，燭(zhu)(zhu)龍(long)何照？”《淮南子·地形訓》謂(wei)：“燭(zhu)(zhu)龍(long)在雁門(men)北(bei)，蔽于(yu)委(wei)羽之(zhi)山，不見日(ri)。” 《詩(shi)含神霧》云：“天(tian)不足西(xi)北(bei)，無有(you)陰陽消息(xi)，故(gu)有(you)龍(long)銜火精以照天(tian)門(men)中。”明(ming)謂(wei)燭(zhu)(zhu)龍(long)所在為(wei)(wei)日(ri)照所不及的幽暗之(zhi)域(yu)，則燭(zhu)(zhu)龍(long)非太陽明(ming)矣(yi)，故(gu)“太陽說”不可從(cong)。
第二，“燭(zhu)龍”與“祝融(rong)(rong)”固然聲韻相(xiang)近，但典籍中所(suo)(suo)載(zai)祝融(rong)(rong)之(zhi)事和上(shang)引(yin)所(suo)(suo)載(zai)燭(zhu)龍諸事全不相(xiang)涉(she)，而以“燭(zhu)龍”之(zhi)名緣(yuan)乎“束草木(mu)為燭(zhu)”之(zhi)形，則(ze)純屬想當(dang)然之(zhi)詞，且燭(zhu)龍之(zhi)神(shen)異又于草木(mu)之(zhi)火(huo)燭(zhu)何涉(she)？故(gu)姜氏(shi)“火(huo)燭(zhu)說”亦不可從(cong)。
第三(san)(san)，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)辟(pi)神(shen)，《藝文(wen)類聚》卷一(yi)引《三(san)(san)五(wu)(wu)歷紀》云(yun)：“天地(di)渾沌(dun)如(ru)雞子(zi)，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)生(sheng)其(qi)(qi)中(zhong)。萬(wan)八(ba)千(qian)歲，開(kai)天辟(pi)地(di)，陽(yang)(yang)(yang)清為(wei)(wei)(wei)(wei)(wei)(wei)(wei)天，陰濁為(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)。盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)生(sheng)其(qi)(qi)中(zhong)，一(yi)日九變，神(shen)于(yu)天，圣于(yu)地(di)。天日高一(yi)丈(zhang)(zhang)，地(di)日厚一(yi)丈(zhang)(zhang)，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)日長(chang)一(yi)丈(zhang)(zhang)。如(ru)此萬(wan)八(ba)千(qian)歲，天數極(ji)高，地(di)數極(ji)深，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)極(ji)長(chang)。”稱天地(di)渾沌(dun)是由盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)開(kai)辟(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)天和地(di)的(de)。清馬骕(su)《繹史》卷一(yi)引《五(wu)(wu)運(yun)(yun)歷年紀》云(yun)：“元(yuan)氣溕鴻，萌芽茲(zi)始，遂(sui)分天地(di)，肇立乾坤，啟(qi)陰感(gan)陽(yang)(yang)(yang)，分布元(yuan)氣，乃孕中(zhong)和，是為(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)(ren)(ren)也。首生(sheng)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)，垂死(si)化(hua)身，氣成風云(yun)，聲(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)霆(ting)，左眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)日，右眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四肢五(wu)(wu)體(ti)，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極(ji)五(wu)(wu)岳(yue)(yue)，血(xue)液為(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河(he)，筋脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)理，肌肉(rou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)田土，發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)星(xing)辰，皮毛為(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木，齒骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石，精髓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠玉，汗流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨(yu)澤，身之(zhi)(zhi)諸蟲，因(yin)風所(suo)感(gan)，化(hua)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿(meng)。”則謂世(shi)(shi)間萬(wan)物為(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)死(si)后(hou)身體(ti)所(suo)化(hua)，任(ren)昉《述異記(ji)》云(yun)：“昔(xi)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏之(zhi)(zhi)死(si)也，頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)(yue)，目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)日月，脂膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海(hai)，毛發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木。秦漢間說(shuo)：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏頭(tou)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)(yue)，腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳(yue)(yue)，左臂(bei)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)岳(yue)(yue)，右臂(bei)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)。先儒(ru)說(shuo)：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河(he)，氣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)風，聲(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)，目(mu)瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)說(shuo)：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏喜為(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴(qing)，怒為(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰，吳楚間說(shuo)：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏夫妻(qi)，陰陽(yang)(yang)(yang)之(zhi)(zhi)始也。今(jin)(jin)南(nan)海(hai)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏墓(mu)，亙為(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)百里(li)，俗(su)云(yun)：后(hou)人(ren)(ren)(ren)追葬(zang)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)之(zhi)(zhi)魂也。桂林有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏廟(miao)，今(jin)(jin)人(ren)(ren)(ren)祝(zhu)祀。”《三(san)(san)五(wu)(wu)歷紀》和《五(wu)(wu)運(yun)(yun)歷年紀》的(de)作者徐整為(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)國(guo)人(ren)(ren)(ren)，任(ren)昉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)北朝時梁人(ren)(ren)(ren)，此前的(de)先秦及(ji)秦漢文(wen)獻如(ru)《楚辭·天問》、《淮南(nan)子(zi)·原道訓》等(deng)在述及(ji)世(shi)(shi)界創(chuang)生(sheng)時，皆未提(ti)及(ji)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)，可見(jian)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)創(chuang)世(shi)(shi)的(de)神(shen)話出現較(jiao)晚(wan)，且(qie)據(ju)徐整稱引“吳楚間說(shuo)”，并云(yun)“南(nan)海(hai)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏墓(mu)”、“桂林有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)氏廟(miao)”，可見(jian)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)神(shen)話當是魏晉間由南(nan)方民族傳(chuan)入者。盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)之(zhi)(zhi)主要(yao)事跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)辟(pi)天地(di)和化(hua)生(sheng)萬(wan)物，然(ran)諸書述燭龍(long)，卻全(quan)然(ran)與(yu)(yu)開(kai)辟(pi)和創(chuang)世(shi)(shi)無涉，《海(hai)外(wai)經》所(suo)謂“視為(wei)(wei)(wei)(wei)(wei)(wei)(wei)晝(zhou)，瞑為(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)冬，呼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)夏(xia)，……息為(wei)(wei)(wei)(wei)(wei)(wei)(wei)風”云(yun)云(yun)，也與(yu)(yu)創(chuang)世(shi)(shi)無關，《廣博物志》卷九引《五(wu)(wu)運(yun)(yun)歷年記(ji)》所(suo)謂“盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)之(zhi)(zhi)君(jun)，龍(long)首蛇身，噓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)風雨(yu)，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)電，開(kai)目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜。”顯系以(yi)意捏(nie)合盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)與(yu)(yu)燭龍(long)。袁氏認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭龍(long)之(zhi)(zhi)神(shen)力與(yu)(yu)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)等(deng)同，是有開(kai)天辟(pi)地(di)的(de)資格(ge)。但其(qi)(qi)獸性高于(yu)人(ren)(ren)(ren)格(ge)化(hua)，實在難以(yi)進位于(yu)天神(shen)之(zhi)(zhi)列。
“燭(zhu)(zhu)”字的(de)本義最初可能就是指(zhi)大火或龍星， “燭(zhu)(zhu)”繁體“燭(zhu)(zhu)”從火從蜀， 會意兼(jian)形聲。
《山海(hai)經(jing)》中記載：“鐘(zhong)山之神(shen) ,名(ming)日燭陰 ,視為(wei)(wei)晝(zhou) ,瞑為(wei)(wei)夜(ye) ,吹為(wei)(wei)冬(dong) ,呼(hu)為(wei)(wei)夏。不(bu)(bu)(bu)飲(yin) ,不(bu)(bu)(bu)食 ,不(bu)(bu)(bu)息 ,息為(wei)(wei)風。身長(chang)千里 ,在無啟之東。其為(wei)(wei)物。 人(ren)(ren)面蛇(she)(she)身赤(chi)色 ,居鐘(zhong)山下。西北海(hai)外 ,赤(chi)水(shui)之北 ,有(you)章尾(wei)山。 有(you)神(shen)人(ren)(ren)面蛇(she)(she)身而赤(chi) ,直目正乘。 其瞑乃晦 ,其視乃明。 不(bu)(bu)(bu)食 ,不(bu)(bu)(bu)寢 ,不(bu)(bu)(bu)息;風雨是謁。 是燭九陰 ,是謂燭龍。“
《淮南子(zi)· 地形(xing)訓》載: “燭(zhu)龍在(zai)雁門(men)北 ,蔽於(wu)委羽之山(shan) ,不見(jian)日 ,其神人面龍身而無足。 ”
《萬形經》 曰(yue)： 太陽順四方之氣(qi)。古(gu)圣曰(yue)： 燭龍行(xing)東(dong)時肅(su)清(qing)， 行(xing)西時 ， 行(xing)南時大 ， 行(xing)北時嚴殺。
《大荒北(bei)經》云：西北(bei)海之外，赤水(shui)之北(bei)，有章尾山。有神，人面(mian)蛇身而赤，直目正乘，其瞑乃晦，其視乃明，不(bu)食不(bu)寢不(bu)息，風(feng)雨是(shi)謁。是(shi)燭九(jiu)陰，是(shi)燭龍(long)。
《海外(wai)北經》云：鐘(zhong)山(shan)(shan)之神(shen)，名曰燭陰，視(shi)為晝，瞑為夜(ye)，吹為冬，呼(hu)為夏，不(bu)飲，不(bu)食，不(bu)息(xi)，息(xi)為風。身長千里。……其為物，人面蛇(she)身赤色，居鐘(zhong)山(shan)(shan)下。
《楚(chu)辭·天問(wen)》：“日安不到，燭(zhu)龍何(he)照(zhao)？
郭(guo)璞注《大荒北經》燭龍引《詩含神(shen)霧》：“天(tian)不(bu)足(zu)西北，無有陰陽消息，故有龍銜(xian)火(huo)精以照天(tian)門中(zhong)。”
《萬形經》曰(yue)：太陽順四方(fang)之氣。
《易緯乾坤鑿度(du)·卷上》古圣曰“：燭龍(long)行東(dong)時(shi)肅清，行西時(shi)，行南時(shi)大，行北時(shi)嚴殺。”
歲(sui)月(yue)靜好
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