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人物形象

燭龍(long)是人臉龍(long)身(shen)(shen)的(de)大神，紅(hong)色的(de)皮膚，住(zhu)在北方(fang)極寒之地， 身(shen)(shen)長千(qian)里， 睜開眼(yan)就為(wei)白晝， 閉(bi)上眼(yan)則為(wei)夜晚， 吹氣(qi)為(wei)冬(dong)天， 呼氣(qi)為(wei)夏天， 能呼風喚雨。

古(gu)代文獻中關于燭龍形象的文字描述，主要有(you)三(san)種，分別(bie)出(chu)自《山(shan)海(hai)(hai)經》、《淮南子(zi)》和(he)郭璞的《山(shan)海(hai)(hai)經注(zhu)》。三(san)種說法均(jun)為(wei)龍蛇(she)之(zhi)身，大同小異。

《淮南子》：“燭(zhu)龍在雁門北，蔽(bi)于(yu)委羽之山，不見日，其(qi)神人面(mian)龍身而無足。”

郭璞《山海經注》：“《淮南子》曰：（燭龍）龍身一足。”

人物經歷

燭龍原型

太陽說

燭(zhu)(zhu)(zhu)(zhu)龍即太陽說。 此說最古， 上引《 易緯乾(qian)坤鑿度》 即開其先(xian)河(he)。清人俞正(zheng)燮發明其說， 其《 癸巳(si)存(cun)稿 ·燭(zhu)(zhu)(zhu)(zhu)龍》 條備引古書燭(zhu)(zhu)(zhu)(zhu)龍之(zhi)文， 認為(wei)“ 燭(zhu)(zhu)(zhu)(zhu)龍即日之(zhi)名” 。并稱燭(zhu)(zhu)(zhu)(zhu)龍之(zhi)說出自蓋(gai)天說宇宙(zhou)觀(guan)。

火燭說

姜亮夫《 楚辭通故 · 燭(zhu)龍(long)(long)》 所據材料全抄自俞氏， 但其(qi)說卻大(da)相徑庭， 他認為(wei)“ 燭(zhu)龍(long)(long)”即“ 祝融” 之(zhi)音轉(zhuan)， 燭(zhu)龍(long)(long)傳(chuan)(chuan)說即“ 祝融傳(chuan)(chuan)說之(zhi)分化” ， 又謂(wei)： “ 古人束(shu)草木為(wei)燭(zhu)， 修(xiu)然而(er)長， 以光為(wei)熱， 遠謝(xie)日力，而(er)形則有似于龍(long)(long)。龍(long)(long)者， 古之(zhi)神物(wu)， 名曰神， 曰燭(zhu)龍(long)(long)。”

開辟神說

袁珂《 山(shan)海經校(xiao)注》 把燭龍與開(kai)(kai)天辟地的盤(pan)古(gu)(gu)等(deng)同起(qi)來，并說： “ 說者謂此神當即是原始(shi)的開(kai)(kai)辟神， 征于任(ren)昉 《述(shu)異記》 ： ‘ 先(xian)儒說： 盤(pan)古(gu)(gu)氏泣為(wei)(wei)(wei)江河， 氣為(wei)(wei)(wei)風， 聲(sheng)為(wei)(wei)(wei)雷， 目瞳為(wei)(wei)(wei)電。古(gu)(gu)說： 盤(pan)古(gu)(gu)氏喜為(wei)(wei)(wei)晴， 怒為(wei)(wei)(wei)陰。’ 《 廣博(bo)物志》 卷九引《 五運歷年紀》 ： ‘ 盤(pan)古(gu)(gu)之(zhi)君， 龍首蛇(she)身(shen)， 噓為(wei)(wei)(wei)風雨， 吹為(wei)(wei)(wei)雷電， 開(kai)(kai)目為(wei)(wei)(wei)晝， 閉目為(wei)(wei)(wei)夜(ye)。’ 信然。盤(pan)古(gu)(gu)蓋后來傳說之(zhi)開(kai)(kai)辟神也。

蒼龍星宿說

先秦兩漢之(zhi)書言燭龍，皆本自《山(shan)海(hai)(hai)經(jing)》，故稽(ji)考燭龍神(shen)話(hua)的來歷，需從《山(shan)海(hai)(hai)經(jing)》入手，縱觀《山(shan)海(hai)(hai)經(jing)》關于燭龍的敘述，其(qi)要點有(you)三(san)：第一，燭龍的方位。《大荒北(bei)(bei)(bei)經(jing)》明(ming)言燭龍居于“西北(bei)(bei)(bei)海(hai)(hai)之(zhi)外(wai)”的章尾(wei)山(shan)，則(ze)燭龍場景(jing)居于《大荒經(jing)》版圖之(zhi)西北(bei)(bei)(bei)隅(yu)，《海(hai)(hai)外(wai)北(bei)(bei)(bei)經(jing)》敘事(shi)首起西北(bei)(bei)(bei)隅(yu)而終于東(dong)北(bei)(bei)(bei)隅(yu)，燭陰列此經(jing)之(zhi)首，則(ze)其(qi)于《海(hai)(hai)外(wai)經(jing)》版圖，亦必處西北(bei)(bei)(bei)隅(yu)。

第二，燭龍(long)之形象(xiang)。《大荒經(jing)(jing)》謂其(qi)(qi)“人(ren)面蛇(she)(she)身(shen)而赤，直目正乘”，《海外經(jing)(jing)》謂其(qi)(qi)“身(shen)長千里(li)”，“其(qi)(qi)為(wei)物(wu)人(ren)面蛇(she)(she)身(shen)赤色”，則其(qi)(qi)為(wei)物(wu)身(shen)形綿長，人(ren)面蛇(she)(she)身(shen)，且為(wei)紅色。

第(di)三，燭(zhu)(zhu)龍之神(shen)(shen)異(yi)。《大荒(huang)經》謂“其(qi)瞑(ming)乃晦，其(qi)視乃明(ming)(ming)，不食不寢不息(xi)，風雨是謁。”《海外經》謂其(qi)“視為(wei)晝，瞑(ming)為(wei)夜，吹為(wei)冬(dong)(dong)，呼為(wei)夏(xia)，不飲不食不息(xi)，息(xi)為(wei)風。”其(qi)視瞑(ming)關(guan)乎(hu)晝夜時辰(chen)，其(qi)呼吸關(guan)乎(hu)冬(dong)(dong)夏(xia)季節(jie)，其(qi)氣息(xi)關(guan)乎(hu)風雨氣象，則燭(zhu)(zhu)龍之神(shen)(shen)異(yi)全在其(qi)與時序(xu)的(de)關(guan)系，表明(ming)(ming)此(ci)正古人之所(suo)以關(guan)注燭(zhu)(zhu)龍的(de)要義所(suo)在。燭(zhu)(zhu)龍與時序(xu)之間的(de)關(guan)系既為(wei)古人所(suo)盛稱，則考究燭(zhu)(zhu)龍神(shen)(shen)話的(de)來龍去脈就應由此(ci)著眼。

那么(me)，這種(zhong)身形(xing)(xing)蜿蜒如蛇、體長千里、燭(zhu)然(ran)如火(huo)、呼吸吐吶(na)關(guan)乎時序(xu)并(bing)且以“龍(long)(long)(long)”為(wei)名(ming)的(de)(de)(de)神異之物，所象征的(de)(de)(de)究竟是何種(zhong)自然(ran)現(xian)象呢？只要對(dui)于華夏(xia)上古大火(huo)紀時的(de)(de)(de)習俗(su)有所了(le)(le)解，就不難(nan)由此聯想到天上的(de)(de)(de)龍(long)(long)(long)，即(ji)逶(wei)迤于天際的(de)(de)(de)蒼龍(long)(long)(long)星象。不同季(ji)節的(de)(de)(de)龍(long)(long)(long)星星象皆在(zai)《山海(hai)經(jing)》中留下(xia)清晰可辨(bian)的(de)(de)(de)印記，夔龍(long)(long)(long)為(wei)春天之升龍(long)(long)(long)，應龍(long)(long)(long)為(wei)夏(xia)天之飛龍(long)(long)(long)，燭(zhu)龍(long)(long)(long)為(wei)秋天之降龍(long)(long)(long)，相柳為(wei)冬(dong)天之潛龍(long)(long)(long)，《山海(hai)經(jing)》對(dui)于蒼龍(long)(long)(long)星象在(zai)每個季(ji)節和方位的(de)(de)(de)星象形(xing)(xing)態(tai)和授時功用皆有生動的(de)(de)(de)寫照，全面(mian)而(er)系統地(di)反映了(le)(le)原始的(de)(de)(de)龍(long)(long)(long)星紀時習俗(su)，為(wei)華夏(xia)上古天文學和歷法歲時制度的(de)(de)(de)研究提供了(le)(le)一條(tiao)足供參(can)證的(de)(de)(de)史料，也為(wei)證明《山海(hai)經(jing)》與(yu)上古天文歷法的(de)(de)(de)關(guan)系提供了(le)(le)有一條(tiao)有力的(de)(de)(de)證據。

反對觀點

以上諸說實皆(jie)一面之詞(ci)，俱不可從。

第(di)一，燭龍“視(shi)為(wei)晝，瞑(ming)為(wei)夜”（《海(hai)外(wai)北經》），有(you)似于日(ri)，然《天(tian)問》謂：“日(ri)安(an)不到，燭龍何(he)照？”《淮南(nan)子·地(di)形訓》謂：“燭龍在雁門北，蔽于委羽之(zhi)山，不見日(ri)。” 《詩含神霧》云(yun)：“天(tian)不足西(xi)北，無有(you)陰陽消息(xi)，故有(you)龍銜火精以照天(tian)門中。”明(ming)謂燭龍所在為(wei)日(ri)照所不及的(de)幽暗之(zhi)域，則燭龍非太陽明(ming)矣(yi)，故“太陽說”不可從。

第二，“燭(zhu)(zhu)龍(long)”與“祝(zhu)融(rong)(rong)”固然聲(sheng)韻相近(jin)，但典籍中所(suo)載祝(zhu)融(rong)(rong)之(zhi)(zhi)事和上引所(suo)載燭(zhu)(zhu)龍(long)諸事全(quan)不(bu)相涉，而以“燭(zhu)(zhu)龍(long)”之(zhi)(zhi)名緣乎“束草(cao)木(mu)為(wei)燭(zhu)(zhu)”之(zhi)(zhi)形(xing)，則純(chun)屬(shu)想當(dang)然之(zhi)(zhi)詞(ci)，且燭(zhu)(zhu)龍(long)之(zhi)(zhi)神異又于草(cao)木(mu)之(zhi)(zhi)火燭(zhu)(zhu)何涉？故(gu)姜氏“火燭(zhu)(zhu)說(shuo)”亦不(bu)可從。

第三(san)(san)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)(kai)辟(pi)神(shen)(shen)(shen)，《藝文(wen)(wen)類聚》卷一(yi)引(yin)(yin)《三(san)(san)五(wu)(wu)(wu)歷(li)(li)(li)紀(ji)(ji)》云(yun)(yun)(yun)(yun)：“天(tian)地(di)(di)渾沌如(ru)雞子(zi)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)(sheng)其(qi)中(zhong)。萬(wan)(wan)八千(qian)歲(sui)，開(kai)(kai)(kai)天(tian)辟(pi)地(di)(di)，陽清為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)，陰濁為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)。盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)(sheng)其(qi)中(zhong)，一(yi)日九變，神(shen)(shen)(shen)于(yu)(yu)天(tian)，圣于(yu)(yu)地(di)(di)。天(tian)日高(gao)(gao)一(yi)丈(zhang)，地(di)(di)日厚一(yi)丈(zhang)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)日長一(yi)丈(zhang)。如(ru)此(ci)萬(wan)(wan)八千(qian)歲(sui)，天(tian)數極(ji)高(gao)(gao)，地(di)(di)數極(ji)深，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)極(ji)長。”稱(cheng)天(tian)地(di)(di)渾沌是(shi)(shi)由盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)開(kai)(kai)(kai)辟(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)和地(di)(di)的。清馬骕《繹史》卷一(yi)引(yin)(yin)《五(wu)(wu)(wu)運(yun)歷(li)(li)(li)年紀(ji)(ji)》云(yun)(yun)(yun)(yun)：“元(yuan)氣(qi)溕鴻，萌芽茲始(shi)，遂分天(tian)地(di)(di)，肇立乾坤(kun)，啟(qi)陰感陽，分布(bu)元(yuan)氣(qi)，乃孕(yun)中(zhong)和，是(shi)(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)(ren)也。首生(sheng)(sheng)(sheng)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)，垂(chui)死化身(shen)，氣(qi)成風(feng)云(yun)(yun)(yun)(yun)，聲(sheng)為(wei)(wei)(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)(wei)(wei)日，右眼(yan)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四肢五(wu)(wu)(wu)體(ti)，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極(ji)五(wu)(wu)(wu)岳(yue)(yue)(yue)(yue)，血液為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江河，筋(jin)脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)理，肌肉為(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)星(xing)辰，皮毛(mao)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草木(mu)，齒骨為(wei)(wei)(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)(wei)(wei)珠(zhu)玉，汗流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨(yu)澤(ze)，身(shen)之(zhi)諸蟲，因風(feng)所感，化為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿。”則謂世(shi)間(jian)萬(wan)(wan)物(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)死后身(shen)體(ti)所化，任昉(fang)《述(shu)異(yi)記》云(yun)(yun)(yun)(yun)：“昔盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)之(zhi)死也，頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)(yue)(yue)(yue)，目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日月，脂膏為(wei)(wei)(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)(wei)(wei)草木(mu)。秦(qin)漢間(jian)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)(yue)(yue)(yue)，腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳(yue)(yue)(yue)(yue)，左臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)(nan)岳(yue)(yue)(yue)(yue)，右臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)(yue)(yue)(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)(yue)(yue)。先儒說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江河，氣(qi)為(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)雷，目瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)(gu)(gu)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)喜(xi)為(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)陰，吳(wu)楚(chu)間(jian)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)夫妻(qi)，陰陽之(zhi)始(shi)也。今(jin)南(nan)(nan)海有盤(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)(wei)(wei)(wei)(wei)三(san)(san)百里，俗云(yun)(yun)(yun)(yun)：后人(ren)(ren)追葬盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)魂(hun)也。桂林有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)廟，今(jin)人(ren)(ren)祝祀。”《三(san)(san)五(wu)(wu)(wu)歷(li)(li)(li)紀(ji)(ji)》和《五(wu)(wu)(wu)運(yun)歷(li)(li)(li)年紀(ji)(ji)》的作者徐整(zheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)(san)國人(ren)(ren)，任昉(fang)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)(nan)北朝時(shi)(shi)梁(liang)人(ren)(ren)，此(ci)前的先秦(qin)及(ji)秦(qin)漢文(wen)(wen)獻如(ru)《楚(chu)辭·天(tian)問》、《淮南(nan)(nan)子(zi)·原道訓》等(deng)在述(shu)及(ji)世(shi)界創(chuang)生(sheng)(sheng)(sheng)時(shi)(shi)，皆未提(ti)及(ji)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)，可見(jian)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)創(chuang)世(shi)的神(shen)(shen)(shen)話出現較晚，且據徐整(zheng)稱(cheng)引(yin)(yin)“吳(wu)楚(chu)間(jian)說(shuo)”，并(bing)云(yun)(yun)(yun)(yun)“南(nan)(nan)海有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)墓”、“桂林有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)氏(shi)(shi)(shi)廟”，可見(jian)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)神(shen)(shen)(shen)話當是(shi)(shi)魏晉間(jian)由南(nan)(nan)方(fang)民(min)族傳入者。盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)主要事跡(ji)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)(kai)辟(pi)天(tian)地(di)(di)和化生(sheng)(sheng)(sheng)萬(wan)(wan)物(wu)(wu)，然諸書述(shu)燭龍，卻(que)全然與開(kai)(kai)(kai)辟(pi)和創(chuang)世(shi)無(wu)涉，《海外經(jing)》所謂“視為(wei)(wei)(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)(wei)(wei)夜，吹為(wei)(wei)(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)(wei)(wei)夏，……息為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風(feng)”云(yun)(yun)(yun)(yun)云(yun)(yun)(yun)(yun)，也與創(chuang)世(shi)無(wu)關，《廣博物(wu)(wu)志》卷九引(yin)(yin)《五(wu)(wu)(wu)運(yun)歷(li)(li)(li)年記》所謂“盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)之(zhi)君，龍首蛇身(shen)，噓為(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)雷電，開(kai)(kai)(kai)目為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜。”顯系(xi)以(yi)意捏合盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)與燭龍。袁(yuan)氏(shi)(shi)(shi)認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭龍之(zhi)神(shen)(shen)(shen)力與盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)等(deng)同，是(shi)(shi)有開(kai)(kai)(kai)天(tian)辟(pi)地(di)(di)的資格(ge)。但其(qi)獸性高(gao)(gao)于(yu)(yu)人(ren)(ren)格(ge)化，實(shi)在難以(yi)進位于(yu)(yu)天(tian)神(shen)(shen)(shen)之(zhi)列。

名義由來

“燭”字的(de)本義最(zui)初(chu)可(ke)能就是指大火或龍(long)星， “燭”繁體“燭”從火從蜀， 會意兼形聲。

史書記載

《山(shan)海(hai)經》中記載：“鐘(zhong)山(shan)之(zhi)神(shen)(shen) ,名日燭(zhu)陰 ,視為(wei)晝 ,瞑為(wei)夜 ,吹為(wei)冬 ,呼為(wei)夏。不(bu)飲 ,不(bu)食 ,不(bu)息(xi) ,息(xi)為(wei)風(feng)。身長千里(li) ,在無啟之(zhi)東。其為(wei)物。 人面(mian)(mian)蛇身赤(chi)色 ,居鐘(zhong)山(shan)下。西北海(hai)外 ,赤(chi)水(shui)之(zhi)北 ,有章尾山(shan)。 有神(shen)(shen)人面(mian)(mian)蛇身而赤(chi) ,直(zhi)目(mu)正乘(cheng)。 其瞑乃晦 ,其視乃明。 不(bu)食 ,不(bu)寢 ,不(bu)息(xi);風(feng)雨是謁。 是燭(zhu)九陰 ,是謂燭(zhu)龍。“

《淮南子· 地(di)形訓》載: “燭龍在雁門北 ,蔽於委羽之山(shan) ,不見日 ,其神人(ren)面龍身(shen)而無(wu)足。 ”

《萬形(xing)經》 曰(yue)： 太陽順四(si)方之氣。古圣曰(yue)： 燭(zhu)龍行(xing)東(dong)時(shi)肅清， 行(xing)西時(shi) ， 行(xing)南時(shi)大 ， 行(xing)北時(shi)嚴殺。

《大荒(huang)北(bei)經(jing)》云：西北(bei)海之(zhi)外，赤水之(zhi)北(bei)，有章(zhang)尾山。有神，人面蛇身而赤，直(zhi)目(mu)正乘，其(qi)瞑乃晦(hui)，其(qi)視乃明，不食不寢不息(xi)，風雨(yu)是(shi)謁。是(shi)燭九陰，是(shi)燭龍。

《海外北經》云：鐘山之神，名曰(yue)燭(zhu)陰(yin)，視為(wei)晝，瞑為(wei)夜，吹為(wei)冬，呼(hu)為(wei)夏，不飲，不食，不息，息為(wei)風(feng)。身(shen)長千里。……其為(wei)物，人面蛇身(shen)赤色(se)，居(ju)鐘山下。

《楚辭·天(tian)問》：“日安不到，燭龍(long)何(he)照(zhao)？

郭璞注(zhu)《大荒(huang)北經(jing)》燭(zhu)龍(long)引《詩含神霧(wu)》：“天(tian)不足西北，無有陰(yin)陽消息，故有龍(long)銜火(huo)精以照天(tian)門(men)中(zhong)。”

《萬形經》曰：太陽順(shun)四方之氣。

《易緯乾(qian)坤鑿度·卷上》古圣曰“：燭(zhu)龍行(xing)(xing)東(dong)時(shi)肅清，行(xing)(xing)西時(shi)，行(xing)(xing)南(nan)時(shi)大，行(xing)(xing)北時(shi)嚴(yan)殺。”