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人物形象

燭龍是人臉龍身的大(da)神，紅(hong)色的皮(pi)膚，住在北(bei)方極寒之地， 身長千(qian)里(li)， 睜開眼(yan)就為白晝， 閉上眼(yan)則為夜晚(wan)， 吹氣為冬天， 呼氣為夏天， 能呼風喚雨。

古代文(wen)獻中關于燭龍(long)形象的(de)文(wen)字描述，主要(yao)有三種，分別出自《山海(hai)經》、《淮南子》和郭璞(pu)的(de)《山海(hai)經注》。三種說法均(jun)為(wei)龍(long)蛇(she)之身，大同小異。

《淮南子》：“燭(zhu)龍在雁門北，蔽于委羽之山，不見日(ri)，其神人面(mian)龍身而無足。”

郭璞《山海經注》：“《淮南(nan)子》曰：（燭龍(long)）龍(long)身(shen)一足。”

人物經歷

燭龍原型

太陽說

燭龍(long)即(ji)(ji)太陽(yang)說。 此說最古(gu)， 上引《 易緯乾坤鑿度》 即(ji)(ji)開其(qi)(qi)先河。清人俞正(zheng)燮發(fa)明其(qi)(qi)說， 其(qi)(qi)《 癸巳存稿 ·燭龍(long)》 條備引古(gu)書燭龍(long)之文， 認為(wei)“ 燭龍(long)即(ji)(ji)日之名” 。并(bing)稱燭龍(long)之說出自(zi)蓋(gai)天說宇宙觀。

火燭說

姜亮夫《 楚(chu)辭通(tong)故 · 燭(zhu)(zhu)龍(long)》 所據材料全(quan)抄自俞氏， 但其說(shuo)卻(que)大(da)相徑庭， 他(ta)認為“ 燭(zhu)(zhu)龍(long)”即“ 祝融” 之音(yin)轉， 燭(zhu)(zhu)龍(long)傳(chuan)說(shuo)即“ 祝融傳(chuan)說(shuo)之分化” ， 又謂(wei)： “ 古(gu)人束草木為燭(zhu)(zhu)， 修然而(er)(er)長， 以光為熱(re)， 遠謝(xie)日力，而(er)(er)形則(ze)有似于龍(long)。龍(long)者(zhe)， 古(gu)之神(shen)物， 名曰(yue)神(shen)， 曰(yue)燭(zhu)(zhu)龍(long)。”

開辟神說

袁珂《 山海經校注》 把燭龍與開(kai)天辟(pi)地的(de)盤(pan)古(gu)(gu)等(deng)同起(qi)來(lai)，并說(shuo)： “ 說(shuo)者謂此(ci)神(shen)(shen)當即是原始的(de)開(kai)辟(pi)神(shen)(shen)， 征于任昉 《述異記》 ： ‘ 先儒(ru)說(shuo)： 盤(pan)古(gu)(gu)氏(shi)泣(qi)為(wei)江河(he)， 氣為(wei)風(feng)， 聲為(wei)雷(lei)(lei)， 目瞳為(wei)電。古(gu)(gu)說(shuo)： 盤(pan)古(gu)(gu)氏(shi)喜(xi)為(wei)晴， 怒為(wei)陰。’ 《 廣博物志》 卷九引(yin)《 五運歷年紀(ji)》 ： ‘ 盤(pan)古(gu)(gu)之(zhi)君(jun)， 龍首蛇身， 噓為(wei)風(feng)雨， 吹為(wei)雷(lei)(lei)電， 開(kai)目為(wei)晝， 閉(bi)目為(wei)夜。’ 信然。盤(pan)古(gu)(gu)蓋后來(lai)傳說(shuo)之(zhi)開(kai)辟(pi)神(shen)(shen)也。

蒼龍星宿說

先(xian)秦兩漢之(zhi)書(shu)言(yan)燭(zhu)(zhu)龍，皆本自(zi)《山海(hai)(hai)(hai)經(jing)》，故(gu)稽(ji)考燭(zhu)(zhu)龍神話的(de)來(lai)歷，需從《山海(hai)(hai)(hai)經(jing)》入手，縱觀《山海(hai)(hai)(hai)經(jing)》關于(yu)(yu)(yu)燭(zhu)(zhu)龍的(de)敘(xu)(xu)述，其要點有三：第一，燭(zhu)(zhu)龍的(de)方位。《大荒北(bei)(bei)經(jing)》明言(yan)燭(zhu)(zhu)龍居于(yu)(yu)(yu)“西(xi)北(bei)(bei)海(hai)(hai)(hai)之(zhi)外(wai)”的(de)章(zhang)尾山，則燭(zhu)(zhu)龍場景居于(yu)(yu)(yu)《大荒經(jing)》版圖之(zhi)西(xi)北(bei)(bei)隅(yu)，《海(hai)(hai)(hai)外(wai)北(bei)(bei)經(jing)》敘(xu)(xu)事首起西(xi)北(bei)(bei)隅(yu)而終(zhong)于(yu)(yu)(yu)東北(bei)(bei)隅(yu)，燭(zhu)(zhu)陰列此經(jing)之(zhi)首，則其于(yu)(yu)(yu)《海(hai)(hai)(hai)外(wai)經(jing)》版圖，亦必(bi)處西(xi)北(bei)(bei)隅(yu)。

第二，燭龍之形(xing)象。《大荒經》謂其“人(ren)面蛇(she)(she)身而赤，直(zhi)目(mu)正(zheng)乘(cheng)”，《海外(wai)經》謂其“身長(chang)千(qian)里”，“其為物人(ren)面蛇(she)(she)身赤色(se)”，則其為物身形(xing)綿長(chang)，人(ren)面蛇(she)(she)身，且為紅色(se)。

第三，燭龍(long)之神(shen)異。《大荒經》謂“其(qi)瞑乃(nai)晦，其(qi)視乃(nai)明，不食不寢(qin)不息(xi)，風(feng)雨(yu)是謁。”《海外經》謂其(qi)“視為(wei)(wei)(wei)晝，瞑為(wei)(wei)(wei)夜，吹為(wei)(wei)(wei)冬，呼為(wei)(wei)(wei)夏，不飲不食不息(xi)，息(xi)為(wei)(wei)(wei)風(feng)。”其(qi)視瞑關(guan)乎(hu)晝夜時辰，其(qi)呼吸關(guan)乎(hu)冬夏季節(jie)，其(qi)氣息(xi)關(guan)乎(hu)風(feng)雨(yu)氣象(xiang)，則燭龍(long)之神(shen)異全在其(qi)與(yu)(yu)時序的(de)關(guan)系，表明此(ci)正(zheng)古人(ren)之所(suo)(suo)(suo)以(yi)關(guan)注燭龍(long)的(de)要義(yi)所(suo)(suo)(suo)在。燭龍(long)與(yu)(yu)時序之間的(de)關(guan)系既為(wei)(wei)(wei)古人(ren)所(suo)(suo)(suo)盛稱，則考究(jiu)燭龍(long)神(shen)話的(de)來龍(long)去脈(mo)就應由(you)此(ci)著眼。

那么，這種(zhong)身形蜿蜒如蛇、體(ti)長千里、燭然(ran)如火(huo)、呼(hu)吸吐吶關乎(hu)時(shi)(shi)序并且以“龍(long)(long)(long)(long)(long)”為(wei)(wei)名(ming)的(de)(de)(de)神異之(zhi)物，所象(xiang)征的(de)(de)(de)究竟(jing)是何種(zhong)自然(ran)現象(xiang)呢(ni)？只要(yao)對于華夏上(shang)(shang)古大火(huo)紀時(shi)(shi)的(de)(de)(de)習俗(su)有(you)所了(le)解，就不難由此聯想到天(tian)上(shang)(shang)的(de)(de)(de)龍(long)(long)(long)(long)(long)，即(ji)逶(wei)迤于天(tian)際(ji)的(de)(de)(de)蒼龍(long)(long)(long)(long)(long)星(xing)象(xiang)。不同(tong)季節的(de)(de)(de)龍(long)(long)(long)(long)(long)星(xing)星(xing)象(xiang)皆在《山海經(jing)》中留下清(qing)晰可(ke)辨的(de)(de)(de)印記，夔龍(long)(long)(long)(long)(long)為(wei)(wei)春(chun)天(tian)之(zhi)升龍(long)(long)(long)(long)(long)，應(ying)龍(long)(long)(long)(long)(long)為(wei)(wei)夏天(tian)之(zhi)飛龍(long)(long)(long)(long)(long)，燭龍(long)(long)(long)(long)(long)為(wei)(wei)秋天(tian)之(zhi)降龍(long)(long)(long)(long)(long)，相柳為(wei)(wei)冬天(tian)之(zhi)潛龍(long)(long)(long)(long)(long)，《山海經(jing)》對于蒼龍(long)(long)(long)(long)(long)星(xing)象(xiang)在每個季節和方(fang)位的(de)(de)(de)星(xing)象(xiang)形態和授時(shi)(shi)功用皆有(you)生動的(de)(de)(de)寫照，全面而系統地反映了(le)原始的(de)(de)(de)龍(long)(long)(long)(long)(long)星(xing)紀時(shi)(shi)習俗(su)，為(wei)(wei)華夏上(shang)(shang)古天(tian)文(wen)學和歷法歲時(shi)(shi)制度的(de)(de)(de)研究提供了(le)一(yi)條足(zu)供參(can)證(zheng)的(de)(de)(de)史料，也為(wei)(wei)證(zheng)明《山海經(jing)》與上(shang)(shang)古天(tian)文(wen)歷法的(de)(de)(de)關系提供了(le)有(you)一(yi)條有(you)力的(de)(de)(de)證(zheng)據(ju)。

反對觀點

以上諸說實皆一面之詞，俱不可(ke)從(cong)。

第一，燭龍(long)“視為晝，瞑(ming)為夜”（《海外北經》），有似于日(ri)，然《天(tian)(tian)問》謂：“日(ri)安(an)不(bu)(bu)(bu)(bu)到，燭龍(long)何(he)照？”《淮南(nan)子·地(di)形(xing)訓》謂：“燭龍(long)在雁門(men)北，蔽于委羽之(zhi)(zhi)山，不(bu)(bu)(bu)(bu)見日(ri)。” 《詩含神霧》云：“天(tian)(tian)不(bu)(bu)(bu)(bu)足西北，無有陰陽消息，故有龍(long)銜火精以照天(tian)(tian)門(men)中。”明謂燭龍(long)所(suo)在為日(ri)照所(suo)不(bu)(bu)(bu)(bu)及的幽暗之(zhi)(zhi)域，則(ze)燭龍(long)非太陽明矣，故“太陽說”不(bu)(bu)(bu)(bu)可(ke)從。

第(di)二，“燭(zhu)(zhu)龍”與“祝融”固然聲(sheng)韻相(xiang)近，但典(dian)籍中所載祝融之(zhi)(zhi)事和上引所載燭(zhu)(zhu)龍諸(zhu)事全不相(xiang)涉(she)，而以“燭(zhu)(zhu)龍”之(zhi)(zhi)名緣乎(hu)“束草(cao)木為(wei)燭(zhu)(zhu)”之(zhi)(zhi)形，則純屬想當然之(zhi)(zhi)詞，且燭(zhu)(zhu)龍之(zhi)(zhi)神異又(you)于草(cao)木之(zhi)(zhi)火燭(zhu)(zhu)何涉(she)？故(gu)姜(jiang)氏“火燭(zhu)(zhu)說”亦不可從。

第三(san)(san)，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)辟(pi)神(shen)(shen)，《藝文類聚》卷一引《三(san)(san)五歷(li)(li)紀》云(yun)(yun)：“天(tian)(tian)(tian)地(di)渾(hun)沌如雞子(zi)，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)生(sheng)其(qi)中(zhong)。萬(wan)(wan)八(ba)千(qian)歲，開(kai)(kai)天(tian)(tian)(tian)辟(pi)地(di)，陽清(qing)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)，陰(yin)濁(zhuo)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)。盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)生(sheng)其(qi)中(zhong)，一日(ri)九(jiu)變，神(shen)(shen)于(yu)天(tian)(tian)(tian)，圣于(yu)地(di)。天(tian)(tian)(tian)日(ri)高一丈，地(di)日(ri)厚一丈，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)日(ri)長一丈。如此(ci)(ci)萬(wan)(wan)八(ba)千(qian)歲，天(tian)(tian)(tian)數(shu)極高，地(di)數(shu)極深，盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)極長。”稱天(tian)(tian)(tian)地(di)渾(hun)沌是由盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)開(kai)(kai)辟(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)和(he)(he)地(di)的(de)。清(qing)馬骕《繹(yi)史(shi)》卷一引《五運(yun)歷(li)(li)年(nian)紀》云(yun)(yun)：“元氣溕鴻，萌(meng)芽茲始，遂(sui)分(fen)天(tian)(tian)(tian)地(di)，肇立(li)乾坤，啟(qi)陰(yin)感陽，分(fen)布元氣，乃孕中(zhong)和(he)(he)，是為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)也(ye)(ye)(ye)。首生(sheng)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)，垂死(si)化(hua)身，氣成風(feng)(feng)(feng)云(yun)(yun)，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷霆，左(zuo)眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)，右眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四(si)肢五體，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四(si)極五岳(yue)(yue)，血液為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河，筋脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)理(li)，肌肉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)田土，發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星辰，皮毛(mao)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木，齒骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石，精髓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠(zhu)玉，汗流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨(yu)澤，身之(zhi)(zhi)(zhi)(zhi)諸(zhu)蟲，因風(feng)(feng)(feng)所感，化(hua)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿。”則謂世間(jian)萬(wan)(wan)物為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)死(si)后身體所化(hua)，任(ren)昉《述異記》云(yun)(yun)：“昔(xi)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)死(si)也(ye)(ye)(ye)，頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四(si)岳(yue)(yue)，目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日(ri)月，脂膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海(hai)(hai)，毛(mao)發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木。秦漢間(jian)說：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)(yue)，腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳(yue)(yue)，左(zuo)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南岳(yue)(yue)，右臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北(bei)岳(yue)(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)。先儒說：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)泣(qi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河，氣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)(feng)(feng)，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷，目瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)(gu)(gu)說：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)喜為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴，怒(nu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰(yin)，吳(wu)楚(chu)間(jian)說：盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)夫妻，陰(yin)陽之(zhi)(zhi)(zhi)(zhi)始也(ye)(ye)(ye)。今南海(hai)(hai)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)墓，亙(gen)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)百里，俗云(yun)(yun)：后人(ren)追(zhui)葬(zang)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)(zhi)(zhi)魂也(ye)(ye)(ye)。桂林(lin)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)廟，今人(ren)祝祀。”《三(san)(san)五歷(li)(li)紀》和(he)(he)《五運(yun)歷(li)(li)年(nian)紀》的(de)作者徐(xu)整(zheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)國人(ren)，任(ren)昉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南北(bei)朝(chao)時(shi)梁人(ren)，此(ci)(ci)前的(de)先秦及(ji)(ji)秦漢文獻如《楚(chu)辭·天(tian)(tian)(tian)問(wen)》、《淮南子(zi)·原道訓》等(deng)在述及(ji)(ji)世界創(chuang)生(sheng)時(shi)，皆未提及(ji)(ji)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)，可(ke)(ke)見(jian)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)創(chuang)世的(de)神(shen)(shen)話出現(xian)較晚，且據徐(xu)整(zheng)稱引“吳(wu)楚(chu)間(jian)說”，并云(yun)(yun)“南海(hai)(hai)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)墓”、“桂林(lin)有盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)廟”，可(ke)(ke)見(jian)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)(shen)話當是魏晉間(jian)由南方民族(zu)傳入者。盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)(zhi)(zhi)主要事跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)辟(pi)天(tian)(tian)(tian)地(di)和(he)(he)化(hua)生(sheng)萬(wan)(wan)物，然諸(zhu)書(shu)述燭(zhu)龍(long)(long)(long)，卻全然與(yu)(yu)開(kai)(kai)辟(pi)和(he)(he)創(chuang)世無涉，《海(hai)(hai)外(wai)經》所謂“視為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晝(zhou)，瞑為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)冬，呼(hu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夏(xia)，……息(xi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)(feng)(feng)”云(yun)(yun)云(yun)(yun)，也(ye)(ye)(ye)與(yu)(yu)創(chuang)世無關，《廣博物志》卷九(jiu)引《五運(yun)歷(li)(li)年(nian)記》所謂“盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)(zhi)(zhi)(zhi)君(jun)，龍(long)(long)(long)首蛇(she)身，噓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)(feng)(feng)雨(yu)，吹(chui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷電，開(kai)(kai)目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜。”顯系以(yi)意捏合盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)與(yu)(yu)燭(zhu)龍(long)(long)(long)。袁氏(shi)(shi)(shi)認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭(zhu)龍(long)(long)(long)之(zhi)(zhi)(zhi)(zhi)神(shen)(shen)力與(yu)(yu)盤(pan)(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)等(deng)同，是有開(kai)(kai)天(tian)(tian)(tian)辟(pi)地(di)的(de)資格。但其(qi)獸性高于(yu)人(ren)格化(hua)，實在難以(yi)進位于(yu)天(tian)(tian)(tian)神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)列(lie)。

名義由來

“燭(zhu)(zhu)”字的本(ben)義最初可(ke)能(neng)就是指(zhi)大火(huo)或龍(long)星， “燭(zhu)(zhu)”繁體“燭(zhu)(zhu)”從火(huo)從蜀， 會意(yi)兼(jian)形(xing)聲(sheng)。

史書記載

《山海經》中記載：“鐘山之神(shen) ,名日燭(zhu)(zhu)(zhu)陰(yin) ,視為(wei)(wei)晝 ,瞑為(wei)(wei)夜 ,吹為(wei)(wei)冬 ,呼為(wei)(wei)夏(xia)。不飲(yin) ,不食 ,不息(xi)(xi)(xi) ,息(xi)(xi)(xi)為(wei)(wei)風。身(shen)(shen)長千里 ,在無啟之東。其(qi)為(wei)(wei)物。 人面(mian)蛇(she)身(shen)(shen)赤色(se) ,居鐘山下。西北(bei)海外 ,赤水之北(bei) ,有章尾(wei)山。 有神(shen)人面(mian)蛇(she)身(shen)(shen)而赤 ,直目(mu)正乘。 其(qi)瞑乃晦 ,其(qi)視乃明。 不食 ,不寢(qin) ,不息(xi)(xi)(xi);風雨是(shi)(shi)謁。 是(shi)(shi)燭(zhu)(zhu)(zhu)九陰(yin) ,是(shi)(shi)謂燭(zhu)(zhu)(zhu)龍。“

《淮南子(zi)· 地形訓》載: “燭龍(long)在雁門北(bei) ,蔽於(wu)委羽之(zhi)山(shan) ,不見日(ri) ,其神人面龍(long)身(shen)而無(wu)足。 ”

《萬(wan)形經》 曰(yue)： 太陽順(shun)四方之氣。古圣(sheng)曰(yue)： 燭(zhu)龍行(xing)東(dong)時肅清(qing)， 行(xing)西(xi)時 ， 行(xing)南時大 ， 行(xing)北(bei)時嚴殺。

《大荒北(bei)經》云：西北(bei)海之(zhi)外，赤水之(zhi)北(bei)，有章尾(wei)山。有神(shen)，人面(mian)蛇(she)身(shen)而赤，直目正乘，其瞑(ming)乃(nai)晦，其視乃(nai)明，不(bu)食不(bu)寢(qin)不(bu)息，風雨是(shi)謁。是(shi)燭九陰，是(shi)燭龍。

《海外北經》云(yun)：鐘山(shan)之(zhi)神，名(ming)曰(yue)燭陰，視(shi)為(wei)晝，瞑為(wei)夜(ye)，吹為(wei)冬(dong)，呼為(wei)夏(xia)，不(bu)(bu)飲，不(bu)(bu)食，不(bu)(bu)息，息為(wei)風(feng)。身長千(qian)里。……其為(wei)物，人面蛇身赤色，居鐘山(shan)下。

《楚(chu)辭·天(tian)問(wen)》：“日安不到，燭龍何(he)照？

郭璞注《大(da)荒北經》燭龍(long)引《詩含神霧》：“天不足西北，無有陰陽消息，故(gu)有龍(long)銜(xian)火精以(yi)照天門中。”

《萬形經》曰：太(tai)陽順四方之(zhi)氣。

《易緯乾坤(kun)鑿度·卷上》古圣曰(yue)“：燭龍(long)行(xing)(xing)東時(shi)肅清，行(xing)(xing)西時(shi)，行(xing)(xing)南時(shi)大，行(xing)(xing)北時(shi)嚴殺。”