燭龍(long)(long)是人臉(lian)龍(long)(long)身(shen)的大神，紅(hong)色的皮膚(fu)，住(zhu)在北方極寒之(zhi)地(di)， 身(shen)長千里， 睜開眼就為白晝， 閉(bi)上(shang)眼則為夜晚， 吹氣為冬天(tian)， 呼氣為夏天(tian)， 能呼風喚(huan)雨。
古代文獻(xian)中關(guan)于燭龍(long)(long)形象的文字(zi)描述(shu)，主要有三種，分別出自《山海經(jing)》、《淮南子》和郭璞的《山海經(jing)注》。三種說法均為龍(long)(long)蛇之身，大(da)同小異。
《淮南子》：“燭(zhu)龍(long)在雁門北，蔽于委羽之山(shan)，不見日，其神人面(mian)龍(long)身而(er)無足。”
郭(guo)璞《山海經注(zhu)》：“《淮(huai)南子》曰：（燭龍(long)）龍(long)身(shen)一足。”
太陽說
燭龍即太(tai)陽說。 此說最古(gu)， 上引(yin)《 易緯乾坤鑿(zao)度》 即開其(qi)先河。清人俞正燮發明(ming)其(qi)說， 其(qi)《 癸巳存稿 ·燭龍》 條備引(yin)古(gu)書燭龍之(zhi)(zhi)文(wen)， 認為“ 燭龍即日之(zhi)(zhi)名” 。并稱燭龍之(zhi)(zhi)說出(chu)自(zi)蓋天(tian)說宇宙(zhou)觀。
火燭說
姜亮夫《 楚辭通故 · 燭(zhu)(zhu)(zhu)龍(long)(long)》 所據材料全抄自俞氏， 但其(qi)說(shuo)(shuo)卻(que)大相徑(jing)庭， 他認(ren)為(wei)“ 燭(zhu)(zhu)(zhu)龍(long)(long)”即“ 祝(zhu)融(rong)” 之(zhi)音轉， 燭(zhu)(zhu)(zhu)龍(long)(long)傳說(shuo)(shuo)即“ 祝(zhu)融(rong)傳說(shuo)(shuo)之(zhi)分化” ， 又謂： “ 古人束(shu)草木(mu)為(wei)燭(zhu)(zhu)(zhu)， 修然而長， 以光為(wei)熱， 遠謝日力，而形(xing)則有似于(yu)龍(long)(long)。龍(long)(long)者， 古之(zhi)神物， 名(ming)曰(yue)神， 曰(yue)燭(zhu)(zhu)(zhu)龍(long)(long)。”
開辟神說
袁珂《 山海經校注》 把燭龍(long)(long)與開天辟地的(de)盤(pan)(pan)古(gu)(gu)等(deng)同(tong)起來(lai)(lai)，并說： “ 說者謂(wei)此神(shen)當即是原始的(de)開辟神(shen)， 征于任(ren)昉(fang) 《述異記(ji)》 ： ‘ 先儒(ru)說： 盤(pan)(pan)古(gu)(gu)氏泣(qi)為(wei)(wei)(wei)(wei)江河(he)， 氣為(wei)(wei)(wei)(wei)風， 聲為(wei)(wei)(wei)(wei)雷(lei)， 目瞳為(wei)(wei)(wei)(wei)電(dian)。古(gu)(gu)說： 盤(pan)(pan)古(gu)(gu)氏喜為(wei)(wei)(wei)(wei)晴， 怒為(wei)(wei)(wei)(wei)陰。’ 《 廣博物志》 卷九引《 五運歷(li)年紀》 ： ‘ 盤(pan)(pan)古(gu)(gu)之(zhi)(zhi)君， 龍(long)(long)首蛇(she)身(shen)， 噓為(wei)(wei)(wei)(wei)風雨， 吹為(wei)(wei)(wei)(wei)雷(lei)電(dian)， 開目為(wei)(wei)(wei)(wei)晝， 閉目為(wei)(wei)(wei)(wei)夜。’ 信然。盤(pan)(pan)古(gu)(gu)蓋后來(lai)(lai)傳說之(zhi)(zhi)開辟神(shen)也。
蒼龍星宿說
先秦兩漢之書言燭(zhu)(zhu)龍(long)(long)(long)，皆本(ben)自(zi)《山(shan)海(hai)(hai)經(jing)(jing)》，故(gu)稽考燭(zhu)(zhu)龍(long)(long)(long)神話的來歷，需從《山(shan)海(hai)(hai)經(jing)(jing)》入手，縱觀《山(shan)海(hai)(hai)經(jing)(jing)》關于(yu)(yu)燭(zhu)(zhu)龍(long)(long)(long)的敘述，其要點有(you)三：第一，燭(zhu)(zhu)龍(long)(long)(long)的方位(wei)。《大荒北經(jing)(jing)》明(ming)言燭(zhu)(zhu)龍(long)(long)(long)居(ju)于(yu)(yu)“西(xi)(xi)北海(hai)(hai)之外”的章尾山(shan)，則(ze)燭(zhu)(zhu)龍(long)(long)(long)場(chang)景居(ju)于(yu)(yu)《大荒經(jing)(jing)》版圖之西(xi)(xi)北隅，《海(hai)(hai)外北經(jing)(jing)》敘事首起西(xi)(xi)北隅而終于(yu)(yu)東北隅，燭(zhu)(zhu)陰列此經(jing)(jing)之首，則(ze)其于(yu)(yu)《海(hai)(hai)外經(jing)(jing)》版圖，亦必處西(xi)(xi)北隅。
第二，燭龍(long)之形象(xiang)。《大荒經》謂其“人面蛇身(shen)而(er)赤，直目正乘(cheng)”，《海外(wai)經》謂其“身(shen)長(chang)千里”，“其為(wei)(wei)物人面蛇身(shen)赤色(se)”，則其為(wei)(wei)物身(shen)形綿長(chang)，人面蛇身(shen)，且為(wei)(wei)紅色(se)。
第三，燭龍之(zhi)神異。《大荒經》謂“其(qi)瞑乃晦，其(qi)視乃明，不食不寢不息，風(feng)雨(yu)是謁。”《海外經》謂其(qi)“視為晝(zhou)(zhou)，瞑為夜，吹為冬，呼為夏，不飲不食不息，息為風(feng)。”其(qi)視瞑關乎晝(zhou)(zhou)夜時辰，其(qi)呼吸關乎冬夏季節(jie)，其(qi)氣(qi)息關乎風(feng)雨(yu)氣(qi)象，則燭龍之(zhi)神異全在其(qi)與時序(xu)的(de)(de)關系(xi)，表明此正古人之(zhi)所以關注燭龍的(de)(de)要(yao)義所在。燭龍與時序(xu)之(zhi)間的(de)(de)關系(xi)既(ji)為古人所盛稱，則考究燭龍神話的(de)(de)來龍去(qu)脈就應由此著眼。
那(nei)么，這(zhe)種身形蜿蜒如蛇、體長千里(li)、燭(zhu)然(ran)如火(huo)(huo)、呼吸(xi)吐(tu)吶關(guan)乎時(shi)(shi)序并且(qie)以“龍(long)(long)(long)(long)”為名的(de)(de)(de)(de)神(shen)異之物，所象(xiang)征的(de)(de)(de)(de)究竟是(shi)何(he)種自然(ran)現象(xiang)呢(ni)？只要對于(yu)華夏上古(gu)大火(huo)(huo)紀時(shi)(shi)的(de)(de)(de)(de)習俗(su)有(you)所了解，就不難由(you)此聯(lian)想(xiang)到(dao)天(tian)上的(de)(de)(de)(de)龍(long)(long)(long)(long)，即逶迤于(yu)天(tian)際的(de)(de)(de)(de)蒼龍(long)(long)(long)(long)星(xing)象(xiang)。不同季節的(de)(de)(de)(de)龍(long)(long)(long)(long)星(xing)星(xing)象(xiang)皆在《山海經》中留(liu)下(xia)清晰可辨的(de)(de)(de)(de)印記，夔龍(long)(long)(long)(long)為春(chun)天(tian)之升龍(long)(long)(long)(long)，應龍(long)(long)(long)(long)為夏天(tian)之飛(fei)龍(long)(long)(long)(long)，燭(zhu)龍(long)(long)(long)(long)為秋天(tian)之降龍(long)(long)(long)(long)，相(xiang)柳為冬天(tian)之潛龍(long)(long)(long)(long)，《山海經》對于(yu)蒼龍(long)(long)(long)(long)星(xing)象(xiang)在每個季節和方位(wei)的(de)(de)(de)(de)星(xing)象(xiang)形態(tai)和授時(shi)(shi)功用皆有(you)生動的(de)(de)(de)(de)寫(xie)照，全面而系(xi)統(tong)地反(fan)映了原始的(de)(de)(de)(de)龍(long)(long)(long)(long)星(xing)紀時(shi)(shi)習俗(su)，為華夏上古(gu)天(tian)文學和歷法歲(sui)時(shi)(shi)制(zhi)度(du)的(de)(de)(de)(de)研究提供了一條足供參證的(de)(de)(de)(de)史料，也為證明《山海經》與上古(gu)天(tian)文歷法的(de)(de)(de)(de)關(guan)系(xi)提供了有(you)一條有(you)力的(de)(de)(de)(de)證據。
以上諸說實皆一面之詞，俱不可從。
第一，燭(zhu)龍(long)(long)(long)“視為(wei)晝，瞑為(wei)夜”（《海外北(bei)經》），有似于日，然《天(tian)問》謂(wei)：“日安不到，燭(zhu)龍(long)(long)(long)何照(zhao)？”《淮南子·地形訓》謂(wei)：“燭(zhu)龍(long)(long)(long)在雁門北(bei)，蔽于委羽之山(shan)，不見日。” 《詩含神霧(wu)》云：“天(tian)不足西北(bei)，無有陰陽消息(xi)，故(gu)有龍(long)(long)(long)銜火精以照(zhao)天(tian)門中(zhong)。”明謂(wei)燭(zhu)龍(long)(long)(long)所在為(wei)日照(zhao)所不及的(de)幽暗之域，則(ze)燭(zhu)龍(long)(long)(long)非太(tai)陽明矣，故(gu)“太(tai)陽說”不可從(cong)。
第二，“燭(zhu)(zhu)(zhu)龍”與“祝(zhu)融”固然(ran)聲韻(yun)相近，但典籍中所載祝(zhu)融之(zhi)(zhi)(zhi)事和上(shang)引所載燭(zhu)(zhu)(zhu)龍諸事全不(bu)相涉，而以“燭(zhu)(zhu)(zhu)龍”之(zhi)(zhi)(zhi)名緣(yuan)乎(hu)“束草(cao)木為燭(zhu)(zhu)(zhu)”之(zhi)(zhi)(zhi)形，則純屬想當然(ran)之(zhi)(zhi)(zhi)詞，且燭(zhu)(zhu)(zhu)龍之(zhi)(zhi)(zhi)神異又于草(cao)木之(zhi)(zhi)(zhi)火(huo)燭(zhu)(zhu)(zhu)何涉？故姜氏“火(huo)燭(zhu)(zhu)(zhu)說(shuo)”亦不(bu)可從。
第三(san)(san)(san)，盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開辟(pi)神(shen)，《藝文類聚(ju)》卷(juan)一引《三(san)(san)(san)五(wu)(wu)歷(li)(li)(li)紀》云：“天(tian)(tian)地(di)(di)(di)(di)渾(hun)沌如雞子(zi)，盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其中(zhong)。萬(wan)八千(qian)歲，開天(tian)(tian)辟(pi)地(di)(di)(di)(di)，陽清為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)，陰(yin)(yin)濁(zhuo)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)。盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其中(zhong)，一日(ri)九變(bian)，神(shen)于(yu)天(tian)(tian)，圣于(yu)地(di)(di)(di)(di)。天(tian)(tian)日(ri)高一丈(zhang)，地(di)(di)(di)(di)日(ri)厚(hou)一丈(zhang)，盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)日(ri)長一丈(zhang)。如此(ci)萬(wan)八千(qian)歲，天(tian)(tian)數(shu)極(ji)(ji)高，地(di)(di)(di)(di)數(shu)極(ji)(ji)深，盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)極(ji)(ji)長。”稱(cheng)天(tian)(tian)地(di)(di)(di)(di)渾(hun)沌是(shi)由(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)開辟(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)和地(di)(di)(di)(di)的。清馬骕《繹史》卷(juan)一引《五(wu)(wu)運歷(li)(li)(li)年(nian)紀》云：“元(yuan)氣(qi)溕鴻，萌芽茲始(shi)，遂分天(tian)(tian)地(di)(di)(di)(di)，肇立乾坤(kun)，啟陰(yin)(yin)感(gan)陽，分布元(yuan)氣(qi)，乃孕(yun)中(zhong)和，是(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)(ren)也(ye)。首(shou)(shou)生(sheng)(sheng)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)，垂死化身，氣(qi)成風(feng)云，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)霆，左(zuo)眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)，右(you)眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四肢五(wu)(wu)體，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極(ji)(ji)五(wu)(wu)岳(yue)，血液(ye)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)(jiang)河(he)，筋(jin)脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)(di)理，肌肉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)田土，發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星辰，皮毛為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草(cao)木(mu)，齒骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石，精(jing)髓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠(zhu)玉，汗流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨(yu)澤(ze)，身之(zhi)(zhi)諸蟲，因(yin)風(feng)所感(gan)，化為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿。”則謂世間(jian)萬(wan)物為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)死后身體所化，任昉《述異(yi)記》云：“昔盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)之(zhi)(zhi)死也(ye)，頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)，目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)月，脂膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)(jiang)海(hai)，毛發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草(cao)木(mu)。秦漢(han)間(jian)說：盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)，腹(fu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳(yue)，左(zuo)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)岳(yue)，右(you)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)。先(xian)(xian)儒(ru)說：盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)(jiang)河(he)，氣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)，目瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電(dian)。古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)說：盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)喜(xi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴，怒為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰(yin)(yin)，吳楚間(jian)說：盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)夫妻，陰(yin)(yin)陽之(zhi)(zhi)始(shi)也(ye)。今南(nan)海(hai)有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)墓(mu)，亙為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)(san)百里，俗云：后人(ren)(ren)追(zhui)葬盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)魂也(ye)。桂(gui)林(lin)有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)廟，今人(ren)(ren)祝祀(si)。”《三(san)(san)(san)五(wu)(wu)歷(li)(li)(li)紀》和《五(wu)(wu)運歷(li)(li)(li)年(nian)紀》的作者(zhe)徐整(zheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)(san)國人(ren)(ren)，任昉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)北朝時梁(liang)人(ren)(ren)，此(ci)前的先(xian)(xian)秦及秦漢(han)文獻如《楚辭·天(tian)(tian)問》、《淮(huai)南(nan)子(zi)·原道訓》等在(zai)述及世界創(chuang)生(sheng)(sheng)時，皆(jie)未提及盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)，可見盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)創(chuang)世的神(shen)話出現較晚，且據徐整(zheng)稱(cheng)引“吳楚間(jian)說”，并云“南(nan)海(hai)有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)墓(mu)”、“桂(gui)林(lin)有(you)盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)廟”，可見盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)神(shen)話當是(shi)魏(wei)晉間(jian)由(you)南(nan)方民族(zu)傳入(ru)者(zhe)。盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)主要事(shi)跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開辟(pi)天(tian)(tian)地(di)(di)(di)(di)和化生(sheng)(sheng)萬(wan)物，然諸書(shu)述燭龍(long)(long)，卻全然與開辟(pi)和創(chuang)世無(wu)(wu)涉，《海(hai)外經》所謂“視為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晝，瞑(ming)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)冬，呼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夏，……息為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)”云云，也(ye)與創(chuang)世無(wu)(wu)關，《廣博物志》卷(juan)九引《五(wu)(wu)運歷(li)(li)(li)年(nian)記》所謂“盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)君，龍(long)(long)首(shou)(shou)蛇身，噓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)雨(yu)，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷(lei)電(dian)，開目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜。”顯系以意(yi)捏合盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)與燭龍(long)(long)。袁氏(shi)(shi)認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭龍(long)(long)之(zhi)(zhi)神(shen)力(li)與盤(pan)(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)等同，是(shi)有(you)開天(tian)(tian)辟(pi)地(di)(di)(di)(di)的資(zi)格。但其獸性高于(yu)人(ren)(ren)格化，實在(zai)難(nan)以進位于(yu)天(tian)(tian)神(shen)之(zhi)(zhi)列。
“燭(zhu)”字的本(ben)義最初(chu)可能就是指大火(huo)或龍星(xing)， “燭(zhu)”繁體(ti)“燭(zhu)”從火(huo)從蜀， 會意兼(jian)形聲(sheng)。
《山(shan)海(hai)(hai)經》中記載：“鐘山(shan)之神 ,名日燭(zhu)陰 ,視為晝 ,瞑(ming)為夜 ,吹為冬 ,呼為夏。不(bu)(bu)飲 ,不(bu)(bu)食(shi) ,不(bu)(bu)息(xi) ,息(xi)為風。身(shen)(shen)長千里 ,在無啟之東(dong)。其為物(wu)。 人面蛇(she)身(shen)(shen)赤色 ,居鐘山(shan)下。西(xi)北海(hai)(hai)外 ,赤水之北 ,有(you)章尾(wei)山(shan)。 有(you)神人面蛇(she)身(shen)(shen)而赤 ,直目(mu)正(zheng)乘。 其瞑(ming)乃(nai)晦 ,其視乃(nai)明。 不(bu)(bu)食(shi) ,不(bu)(bu)寢 ,不(bu)(bu)息(xi);風雨(yu)是謁。 是燭(zhu)九(jiu)陰 ,是謂燭(zhu)龍(long)。“
《淮南(nan)子(zi)· 地(di)形訓》載: “燭龍在雁門北 ,蔽(bi)於委(wei)羽之山 ,不(bu)見日 ,其神(shen)人(ren)面(mian)龍身而無足。 ”
《萬形經》 曰： 太(tai)陽順四方之氣。古圣曰： 燭龍行(xing)東時(shi)肅(su)清， 行(xing)西(xi)時(shi) ， 行(xing)南時(shi)大 ， 行(xing)北時(shi)嚴殺。
《大荒(huang)北(bei)(bei)經(jing)》云：西北(bei)(bei)海(hai)之(zhi)外，赤水之(zhi)北(bei)(bei)，有章尾山。有神，人面蛇身(shen)而(er)赤，直(zhi)目(mu)正乘，其(qi)瞑乃(nai)晦，其(qi)視乃(nai)明，不(bu)食(shi)不(bu)寢不(bu)息，風雨是(shi)謁。是(shi)燭(zhu)九陰，是(shi)燭(zhu)龍。
《海外北(bei)經》云：鐘山(shan)之神(shen)，名曰燭陰，視為(wei)(wei)(wei)晝，瞑為(wei)(wei)(wei)夜，吹為(wei)(wei)(wei)冬，呼(hu)為(wei)(wei)(wei)夏(xia)，不飲，不食(shi)，不息，息為(wei)(wei)(wei)風(feng)。身(shen)長(chang)千里。……其為(wei)(wei)(wei)物，人面蛇身(shen)赤色，居(ju)鐘山(shan)下。
《楚辭·天問》：“日安不到，燭龍何照？
郭璞注《大荒北經(jing)》燭龍(long)引《詩含神霧》：“天不足(zu)西北，無有陰陽消息，故(gu)有龍(long)銜火精(jing)以(yi)照天門中。”
《萬形(xing)經》曰：太(tai)陽順四方(fang)之氣。
《易(yi)緯(wei)乾坤鑿(zao)度(du)·卷上(shang)》古圣曰“：燭龍行(xing)東時肅清，行(xing)西時，行(xing)南時大(da)，行(xing)北時嚴殺。”
歲月靜好(hao)
】編輯上(shang)傳(chuan)提供，詞(ci)條(tiao)屬于開(kai)放詞(ci)條(tiao)，當(dang)前頁(ye)面所展示的(de)詞(ci)條(tiao)介紹涉(she)及宣傳(chuan)內容屬于注冊用戶個(ge)人編輯行為(wei)，與(yu)(yu)【燭(zhu)龍】的(de)所屬企(qi)業(ye)/所有人/主體(ti)無關，網(wang)站不(bu)(bu)(bu)完(wan)全保證內容信息的(de)準確性、真實(shi)性，也不(bu)(bu)(bu)代表本站立場，各項數據信息存(cun)在更新不(bu)(bu)(bu)及時的(de)情況，僅供參考，請以官方發布(bu)為(wei)準。如果頁(ye)面內容與(yu)(yu)實(shi)際情況不(bu)(bu)(bu)符(fu)，可點擊“反饋”在線向網(wang)站提出修改，網(wang)站將核(he)實(shi)后進行更正。
