龍(long)是中國(guo)古代傳(chuan)說中的神異動物。龍(long)是中華民族(zu)的象征,中國(guo)人(ren)都以(yi)自己是“龍(long)的傳(chuan)人(ren)”而驕傲。亞(ya)洲(zhou)其他國(guo)家和民族(zu)亦有(you)受中華龍(long)文(wen)化影響。
傳說多(duo)為其能(neng)顯能(neng)隱,能(neng)細能(neng)巨,能(neng)短能(neng)長。春分登(deng)天,秋分潛淵,呼(hu)風喚(huan)雨,而(er)這些(xie)已經是晚期(qi)發展(zhan)而(er)來的龍的形象,相比(bi)最初(chu)的龍而(er)言更加復(fu)雜。
《張果星經(jing)》云:“又有(you)(you)輔(fu)翼,則為(wei)(wei)(wei)(wei)真龍(long)(long)”,認為(wei)(wei)(wei)(wei)有(you)(you)翼方(fang)是(shi)真龍(long)(long)。如西周有(you)(you)大量身負羽(yu)翼龍(long)(long)紋器(qi)皿(min),乃至青龍(long)(long)在(zai)先秦紋飾中(zhong)(zhong)也有(you)(you)羽(yu)翼,一說應龍(long)(long)、青龍(long)(long)為(wei)(wei)(wei)(wei)祖龍(long)(long)。封建時代,龍(long)(long)是(shi)皇(huang)權的象(xiang)征,皇(huang)宮使(shi)用器(qi)物也以龍(long)(long)為(wei)(wei)(wei)(wei)裝(zhuang)飾,但與廣為(wei)(wei)(wei)(wei)流傳的“五爪金(jin)龍(long)(long)為(wei)(wei)(wei)(wei)天子(zi)象(xiang)征”之(zhi)(zhi)說不(bu)同,古籍中(zhong)(zhong)記載有(you)(you)翼飛龍(long)(long),方(fang)為(wei)(wei)(wei)(wei)天子(zi)之(zhi)(zhi)像。
龍在中(zhong)國傳(chuan)統的十二生肖(xiao)中(zhong)排第五,在《禮記(ji)·禮運第九》中(zhong)與鳳(feng)、龜、麟一起并稱“四靈”。而西方神話中(zhong)的Dragon,也翻(fan)譯成(cheng)龍,但二者并不相同。
與西方龍一(yi)樣,大眾眼中(zhong)(zhong)神圣的(de)(de)中(zhong)(zhong)國龍,也會有邪惡的(de)(de)一(yi)面出現,詳細可見(jian)于(yu)本條目(mu)“中(zhong)(zhong)外(wai)差別”一(yi)欄(lan)。
中(zhong)(zhong)國古代民(min)間神話傳(chuan)說中(zhong)(zhong)可見于中(zhong)(zhong)國經典(dian)中(zhong)(zhong)的(de)(de)(de)生物,在(zai)現實(shi)中(zhong)(zhong)無法(fa)找到(dao)實(shi)體(ti),但其形象的(de)(de)(de)組成物源于現實(shi),起到(dao)祛(qu)邪、避災、祈福的(de)(de)(de)作用(yong)。
青龍:為“四圣”、“四象”(青龍、白虎(hu)、朱雀(que)、玄武)與“天之四靈”之一,又稱為蒼(cang)龍,代表東(dong)方,青色,因此稱為“東(dong)方青龍”。
應龍(long):又名飛龍(long),亦作黃龍(long)、老龍(long),是(shi)神話(hua)中的祖(zu)龍(long)、真龍(long)。背生雙(shuang)翼(yi)的龍(long),關于(yu)應龍(long)的文獻記載(zai)見于(yu)《山海(hai)經》,《山海(hai)經》中說,應龍(long)殺(sha)蚩(chi)尤、夸(kua)父,甚至開天辟地,創(chuang)造了世界。在(zai)部分(fen)盤古(gu)神話(hua)中,還說她撫育了盤古(gu)。據說當(dang)年東皇太一之(zhi)妃就是(shi)應龍(long),生鳳凰、麒(qi)麟,而燭(zhu)龍(long)之(zhi)子(zi)鼓被戮殺(sha)于(yu)鐘山之(zhi)崖。據《山海(hai)經》、《荊州占》記載(zai):“應龍(long)為(wei)(wei)黃龍(long),黃龍(long)為(wei)(wei)軒(xuan)轅星之(zhi)神,為(wei)(wei)天之(zhi)后妃”。
虺(huǐ):《述異記》載(zai):“虺五百年(nian)(nian)化(hua)為蛟,蛟千年(nian)(nian)化(hua)為龍。”是(shi)龍的幼年(nian)(nian)期(qi)。
虬(qiu)(qiú):虬(qiu)龍(long)(long)是古代傳說中有(you)角(jiao)的小龍(long)(long),一說是無(wu)角(jiao)的幼龍(long)(long)。《說文解(jie)字》:龍(long)(long)無(wu)角(jiao)者。各(ge)本作龍(long)(long)子(zi)有(you)角(jiao)者。今依韻會(hui)(hui)所據正。然韻會(hui)(hui)尚(shang)誤多(duo)子(zi)字。李(li)善注《甘泉賦》引(yin)《說文》虬(qiu),龍(long)(long)無(wu)角(jiao)者。
螭(chī):龍(long)(long)屬的(de)蛇狀神怪之(zhi)物,是一(yi)種沒有角的(de)類龍(long)(long)生物。螭若龍(long)(long)而黃北方(fang)謂之(zhi)地螻。
蛟(jiāo):一般泛(fan)指能發洪水的有鱗的龍(long)。
角(jiao)龍(long):指有角(jiao)的龍(long)。據《述(shu)異記》記述(shu):“蛟千年化為(wei)龍(long),龍(long)五百年為(wei)角(jiao)龍(long)”。
火(huo)龍(long):《清史稿》載:“浮山有龍(long)飛(fei)入民間樓舍,須臾煙起,樓盡焚(fen)”、“二(er)十(shi)六年(nian)五(wu)月二(er)十(shi)七日(ri),葭州赤(chi)龍(long)見(jian)于(yu)張體兩川圍中。六月初七日(ri),高平火(huo)龍(long)見(jian)于(yu)石末村(cun)”、“五(wu)十(shi)六年(nian)六月,莒州赤(chi)龍(long)見(jian)于(yu)龍(long)王峪(yu),先大后小,長數丈,所過草木如焚(fen)”。
蟠(pan)龍(long)(long):指(zhi)蟄(zhe)伏在(zai)(zai)地(di)而未升天之(zhi)龍(long)(long),龍(long)(long)的形(xing)狀(zhuang)作盤(pan)曲環繞(rao)。在(zai)(zai)中(zhong)國古(gu)代建筑中(zhong),一(yi)(yi)般(ban)把(ba)盤(pan)繞(rao)在(zai)(zai)柱上(shang)的龍(long)(long)和裝飾莊梁上(shang)、天花(hua)板上(shang)的龍(long)(long)均習慣地(di)稱為蟠(pan)龍(long)(long)。在(zai)(zai)《太平御覽》中(zhong),對(dui)蟠(pan)龍(long)(long)又有另一(yi)(yi)番解(jie)釋:“蟠(pan)龍(long)(long),身(shen)長四丈,青(qing)黑色,赤帶如錦文,常隨(sui)水而下(xia),入(ru)于(yu)海。有毒,傷(shang)人即死。”把(ba)蟠(pan)龍(long)(long)和蛟、蛇之(zhi)類混在(zai)(zai)一(yi)(yi)起了。
云龍:云霧纏繞的龍。
望龍(long):頭部呈側面的龍(long)。
行龍(long)(long):傳說(shuo)鯉化蛟,蛟化龍(long)(long),而當龍(long)(long)達到一定境界時,會化為行龍(long)(long)。
魚(yu)(yu)(yu)化龍(long):魚(yu)(yu)(yu)化龍(long)是一種(zhong)龍(long)頭魚(yu)(yu)(yu)身的(de)龍(long),亦是一種(zhong)“龍(long)魚(yu)(yu)(yu)互變(bian)”的(de)形式,這(zhe)種(zhong)形式古(gu)代早(zao)已(yi)有(you)(you)之(zhi)。《說苑》中就(jiu)有(you)(you)“昔(xi)日白龍(long)下清(qing)冷之(zhi)淵化為(wei)魚(yu)(yu)(yu)”的(de)記(ji)載,民間(jian)流傳的(de)鯉魚(yu)(yu)(yu)跳(tiao)龍(long)門(men),講述的(de)就(jiu)是龍(long)魚(yu)(yu)(yu)互變(bian)的(de)關系。
蜃龍:蜃棲息在海(hai)岸(an)或大(da)河的(de)(de)(de)河口(kou),模樣(yang)很像蛟,也有可能是(shi)其中(zhong)的(de)(de)(de)一種。蜃具(ju)有不可思(si)議的(de)(de)(de)能力,就是(shi)從口(kou)中(zhong)吐出(chu)的(de)(de)(de)氣可以(yi)看到(dao)各種各樣(yang)的(de)(de)(de)幻影。這些幻影大(da)多數是(shi)亭臺樓閣(ge),是(shi)誰(shui)都沒見(jian)到(dao)過的(de)(de)(de)豪華(hua),從窗口(kou)里可以(yi)看到(dao)穿戴華(hua)麗(li)的(de)(de)(de)人們在活動。這就是(shi)常說的(de)(de)(de)海(hai)市蜃樓。
除此之外,在一些典籍里還(huan)記(ji)載(zai)了龍的(de)“衍生物”,如《五雜俎》:龍性最淫,故與(yu)牛交(jiao),則(ze)生麟(lin);與(yu)豕交(jiao),則(ze)生象;與(yu)馬交(jiao),則(ze)生龍馬……
《荀(xun)子(zi)·賦》:“天下幽險,恐失(shi)世英。螭龍為蝘(yan)蜓,鴟(chi)梟為鳳凰(huang)。”
東漢王(wang)充《論衡》曰:“世俗畫(hua)龍之象,馬首蛇尾。”
東漢班固《漢書》:“臣以為龍又無(wu)角,謂之為蛇又有足,跂跂脈脈善緣(yuan)壁,是非(fei)守宮(gong)即蜥(xi)蜴。”
東漢(han)許慎《說(shuo)文解字》載:“龍,鱗蟲之(zhi)長,能(neng)幽能(neng)明,能(neng)細(xi)能(neng)巨(ju),能(neng)短能(neng)長,春(chun)分而(er)登天,秋(qiu)分而(er)潛(qian)淵。”
辭書(shu)之(zhi)祖《爾雅》提(ti)到了鳳凰(huang)的形(xing)象,關于(yu)龍的形(xing)象卻(que)未提(ti)及。宋人羅愿為爾雅所(suo)作的補充(chong)《爾雅翼》中(zhong),卻(que)有“釋龍”:“角似(si)(si)(si)鹿、頭似(si)(si)(si)駝、眼似(si)(si)(si)兔、項似(si)(si)(si)蛇(she)、腹似(si)(si)(si)蜃、鱗(lin)似(si)(si)(si)魚、爪似(si)(si)(si)鷹、掌似(si)(si)(si)虎、耳似(si)(si)(si)牛”。同為宋人的書(shu)畫鑒(jian)賞家郭若(ruo)虛在《圖畫見聞志》中(zhong)也表(biao)達(da)了類(lei)似(si)(si)(si)的觀點。
到了明(ming)代,龍的(de)形(xing)象(xiang)更(geng)加(jia)具體豐滿起來,《本草綱目·翼》云:“龍者鱗(lin)(lin)蟲(chong)之長。王符言其(qi)形(xing)有(you)九(jiu)似(si):頭似(si)駝,角似(si)鹿,眼似(si)兔,耳似(si)牛,項似(si)蛇,腹似(si)蜃,鱗(lin)(lin)似(si)鯉,爪似(si)鷹,掌似(si)虎(hu),是也。其(qi)背有(you)八十一(yi)鱗(lin)(lin),具九(jiu)九(jiu)陽數。其(qi)聲如戛銅盤。口旁有(you)須髯,頷下有(you)明(ming)珠,喉(hou)下有(you)逆鱗(lin)(lin)。頭上有(you)博(bo)山,又名尺木,龍無(wu)尺木不能(neng)升天。呵氣成云,既能(neng)變水,又能(neng)變火。”
在《三國(guo)演(yan)義(yi)》中,羅貫中通過曹操(cao)之口,概述了龍(long)的特(te)點:“龍(long)能(neng)大能(neng)小,能(neng)升(sheng)能(neng)隱;大則興(xing)云(yun)吐霧,小則隱介藏形(xing);升(sheng)則飛騰于(yu)宇宙之間(jian),隱則潛伏(fu)于(yu)波濤之內。方(fang)今春深,龍(long)乘時變”。
清代袁(yuan)枚(mei)則(ze)在《子不語》中寫到“雷雨晦冥,龍來(lai)哀(ai)號,聲若(ruo)牛吼。”
而宋代(dai)畫(hua)家董羽則認為龍(long)“角似(si)(si)鹿、頭似(si)(si)牛、眼似(si)(si)蝦、嘴似(si)(si)驢、腹似(si)(si)蛇(she)、鱗似(si)(si)魚、足(zu)似(si)(si)鳳、須似(si)(si)人、耳似(si)(si)象。”這是21世(shi)紀得(de)到(dao)認可較多的說法。
早期社(she)會(hui)生產力低(di)下,人(ren)們在嚴酷的(de)自(zi)(zi)(zi)然環境里生存,還不(bu)能獨立的(de)支配(pei)自(zi)(zi)(zi)然力,也不(bu)能解釋(shi)自(zi)(zi)(zi)身(shen)來源,對自(zi)(zi)(zi)然界充滿幻想、憧憬乃(nai)至畏懼,崇拜各種(zhong)比人(ren)類更強大的(de)自(zi)(zi)(zi)然或超(chao)自(zi)(zi)(zi)然力量(liang),這就(jiu)是圖騰和鬼神產生的(de)社(she)會(hui)基礎。
龍圖騰形(xing)成(cheng)的(de)時間,可以上溯到上古(gu)伏羲時代,伏羲氏(shi)以蛇為圖騰。古(gu)書中(zhong)記(ji)載,伏羲氏(shi)生于(yu)(yu)成(cheng)紀,徒治(zhi)陳倉,都于(yu)(yu)陳,在位一百五十年,傳十五世(shi)。伏羲氏(shi)發源(yuan)于(yu)(yu)成(cheng)紀,發展壯(zhuang)大(da)后(hou),沿著渭(wei)河谷地進入關中(zhong),出(chu)潼(tong)關,傍崤山、王(wang)屋山、太行山東遷,而后(hou)折向東南,最后(hou)都于(yu)(yu)陳。這一活(huo)動區(qu)大(da)體(ti)與仰韶文化古(gu)遺址的(de)分布區(qu)相吻合。
龍(long)(long)(long)圖騰(teng)的(de)形成(cheng)(cheng)源于(yu)伏(fu)(fu)(fu)羲,除了(le)(le)(le)聞一多(duo)先生論述外,還有(you)其它證據。司馬(ma)貞《補(bu)三皇(huang)本紀(ji)》前面雖說伏(fu)(fu)(fu)羲蛇(she)身人首,但在最后卻(que)言伏(fu)(fu)(fu)羲氏“有(you)龍(long)(long)(long)瑞(rui),以(yi)龍(long)(long)(long)紀(ji)官,號曰龍(long)(long)(long)師(shi)”。這種記(ji)載暗示(shi)了(le)(le)(le)伏(fu)(fu)(fu)羲氏在龍(long)(long)(long)圖騰(teng)形成(cheng)(cheng)中(zhong)(zhong)所起(qi)的(de)主導(dao)作(zuo)用。又蛇(she)在生肖中(zhong)(zhong)叫小龍(long)(long)(long)。蛇(she)如果有(you)了(le)(le)(le)靈性,就(jiu)變成(cheng)(cheng)了(le)(le)(le)龍(long)(long)(long)。漢代緯書中(zhong)(zhong)講,伏(fu)(fu)(fu)羲氏首德于(yu)木,為(wei)百王之(zhi)先。伏(fu)(fu)(fu)羲氏即是(shi)青(qing)龍(long)(long)(long),青(qing)帝(di)。炎帝(di)神農氏以(yi)火(huo)德為(wei)王,為(wei)赤龍(long)(long)(long);黃帝(di)軒轅(yuan)氏以(yi)土(tu)德為(wei)王,為(wei)黃龍(long)(long)(long)。按照五(wu)行始終(zhong)說,最先出現的(de)是(shi)木,而非火(huo)、土(tu)。同(tong)理,青(qing)帝(di)也應該是(shi)遠古第(di)一帝(di),青(qing)龍(long)(long)(long)也是(shi)中(zhong)(zhong)華民族第(di)一龍(long)(long)(long)。伏(fu)(fu)(fu)羲氏自然也就(jiu)是(shi)當之(zhi)無(wu)愧的(de)龍(long)(long)(long)圖騰(teng)的(de)創始者(zhe),開創了(le)(le)(le)華夏(xia)民族的(de)文(wen)明。在敦(dun)煌遺書中(zhong)(zhong),有(you)題為(wei)《天地開辟(pi)以(yi)來(lai)帝(di)王紀(ji)》的(de)問(wen)答體殘卷四件,伏(fu)(fu)(fu)羲、女(nv)媧之(zhi)所以(yi)能在洪(hong)災中(zhong)(zhong)存活,是(shi)由于(yu)他們“衣(依?)龍(long)(long)(long)上天”(穿(chuan)龍(long)(long)(long)衣或(huo)攀(pan)龍(long)(long)(long)身上天)的(de)緣故(gu)。伏(fu)(fu)(fu)羲女(nv)媧為(wei)洪(hong)水后各(ge)民族的(de)新一代共同(tong)始祖,成(cheng)(cheng)為(wei)如來(lai)麾下的(de)菩薩。
近代流行一種說法,認為源自(zi)黃(huang)帝的釜(fu)山合(he)(he)(he)符。《史記(ji)(ji)·五帝本紀》記(ji)(ji)載(zai):黃(huang)帝在打敗炎(yan)帝和蚩(chi)尤后,巡閱四方,“合(he)(he)(he)符釜(fu)山”。這(zhe)次(ci)“合(he)(he)(he)符”,不僅統一了各部軍令的符信,確立(li)了政治上的結盟,還(huan)從原來各部落的圖(tu)騰身上各取(qu)一部分元素組合(he)(he)(he)起(qi)來,創造了新的動物(wu)形象(xiang)-龍。
龍(long)的(de)(de)形象(xiang)的(de)(de)來(lai)(lai)(lai)源(yuan)有多(duo)種說(shuo)法,一說(shuo)來(lai)(lai)(lai)源(yuan)于(yu)鱷魚,一說(shuo)來(lai)(lai)(lai)源(yuan)于(yu)蛇,也有人認為來(lai)(lai)(lai)源(yuan)于(yu)豬(zhu),甚(shen)至有說(shuo)法稱最早的(de)(de)龍(long)就是(shi)(shi)下雨時天上的(de)(de)閃電。現在多(duo)數專家認為龍(long)是(shi)(shi)以蛇為主體的(de)(de)圖騰綜合物。它(ta)有蛇的(de)(de)身、豬(zhu)的(de)(de)頭、鹿(lu)的(de)(de)角、牛的(de)(de)耳、羊(yang)的(de)(de)須、鷹的(de)(de)爪(zhua)、魚的(de)(de)鱗,組(zu)合成(cheng)龍(long)圖騰。
聞一多先(xian)生(sheng)在(zai)他的(de)(de)(de)三篇作品(pin)《伏羲考》、《龍(long)鳳(feng)》、《端午考》中指(zhi)出(chu),中國人(ren)被稱為“龍(long)的(de)(de)(de)傳(chuan)人(ren)”來源(yuan)于黃(huang)帝(di)(di)時代的(de)(de)(de)傳(chuan)說。黃(huang)帝(di)(di)在(zai)戰敗蚩尤統一中原(yuan)后,它的(de)(de)(de)標(biao)志(zhi)兼取了(le)被吞并的(de)(de)(de)其它氏族的(de)(de)(de)標(biao)志(zhi)性(xing)圖(tu)(tu)(tu)案(an)(an)(an)。如鳥的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)、馬的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)、鹿的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)、蛇的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)、牛的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)、魚的(de)(de)(de)標(biao)志(zhi)圖(tu)(tu)(tu)案(an)(an)(an)等(deng)。最后拼(pin)合成了(le)“龍(long)”,一種(zhong)虛擬的(de)(de)(de)綜合性(xing)神靈。后來,“龍(long)”的(de)(de)(de)形象(xiang)開始出(chu)現于各種(zhong)圖(tu)(tu)(tu)案(an)(an)(an)之中,并逐漸成了(le)帝(di)(di)王(wang)的(de)(de)(de)符(fu)瑞(rui)。相傳(chuan)炎帝(di)(di)是(shi)一位叫(jiao)登的(de)(de)(de)女子感天上的(de)(de)(de)“神龍(long)”而生(sheng),黃(huang)帝(di)(di)是(shi)附寶(bao)感“北斗”而生(sheng),堯帝(di)(di)是(shi)慶(qing)都感“赤龍(long)”而生(sheng),始祖是(shi)龍(long)繁衍(yan)的(de)(de)(de)后代,因此(ci),中華民(min)族的(de)(de)(de)子孫(sun)便是(shi)“龍(long)的(de)(de)(de)傳(chuan)人(ren)”了(le)。
古(gu)生物學(xue)家(jia)曾(ceng)長期認為,長角(jiao)的龍(long)是(shi)上古(gu)先民虛構的形象,只存于神話傳說之中(zhong)。1987年(nian)(nian)在位于河南省濮陽(yang)縣城(cheng)西(xi)水(shui)坡仰韶文化址發現(xian)(xian)”中(zhong)華(hua)第(di)一龍(long)”,此次(ci)出(chu)土(tu)的蚌(bang)龍(long)是(shi)迄今為止(zhi)中(zhong)國考(kao)古(gu)發現(xian)(xian)的最(zui)早的龍(long)圖案,距今約(yue)6600多年(nian)(nian)。
龍作(zuo)為一(yi)種(zhong)(zhong)圖騰(teng)(teng)(teng)(teng)和(he)(he)一(yi)般的(de)圖騰(teng)(teng)(teng)(teng)不同,不是(shi)(shi)單(dan)一(yi)的(de)動物(wu)(wu)而(er)是(shi)(shi)多種(zhong)(zhong)動物(wu)(wu)的(de)集合,這突出(chu)地反映了中(zhong)華民族偉大的(de)民族精神和(he)(he)思想。遠古(gu)神話最早的(de)神不是(shi)(shi)人,而(er)是(shi)(shi)動物(wu)(wu)-圖騰(teng)(teng)(teng)(teng)。原(yuan)始(shi)人分不清人與動物(wu)(wu)的(de)界限,認為某種(zhong)(zhong)動物(wu)(wu)是(shi)(shi)自己(ji)的(de)祖先(xian)和(he)(he)保護神,這就(jiu)是(shi)(shi)圖騰(teng)(teng)(teng)(teng)。圖騰(teng)(teng)(teng)(teng)作(zuo)為氏族、部落(luo)的(de)祖先(xian)和(he)(he)標志,一(yi)般是(shi)(shi)單(dan)一(yi)的(de)某種(zhong)(zhong)動物(wu)(wu),氏族部落(luo)發生兼并戰爭(zheng),勝利者在俘虜對方之后,往往同時(shi)消滅其圖騰(teng)(teng)(teng)(teng),新產生的(de)部族擁有的(de)還是(shi)(shi)單(dan)一(yi)的(de)圖騰(teng)(teng)(teng)(teng)。
中(zhong)(zhong)國古人(ren)最早(zao)體悟到人(ren)性,舍棄弱肉強食的(de)(de)觀(guan)念(nian),在龍圖騰(teng)的(de)(de)形成(cheng)過(guo)程中(zhong)(zhong)突出地表(biao)現了(le)(le)(le)這(zhe)種(zhong)人(ren)性。這(zhe)就是(shi):為了(le)(le)(le)團結(jie)、親(qin)近那些(xie)被吞并(bing)了(le)(le)(le)的(de)(de)氏族(zu)、部(bu)落(luo)的(de)(de)人(ren),在消(xiao)滅了(le)(le)(le)這(zhe)個氏族(zu)、部(bu)落(luo)之后,并(bing)沒有完全消(xiao)滅他(ta)們精神(shen)崇拜和文化寄托的(de)(de)圖騰(teng),而是(shi)將失敗者的(de)(de)圖騰(teng)中(zhong)(zhong)的(de)(de)一(yi)部(bu)分(fen)加在了(le)(le)(le)自己圖騰(teng)身上。所以龍的(de)(de)形象就是(shi)一(yi)種(zhong)和合團結(jie)的(de)(de)象征,表(biao)現了(le)(le)(le)中(zhong)(zhong)華民族(zu)遠古的(de)(de)祖(zu)先(xian)的(de)(de)一(yi)種(zhong)極其寶貴的(de)(de)和合精神(shen),是(shi)中(zhong)(zhong)華民族(zu)精神(shen)的(de)(de)一(yi)個源頭(tou)。
龍(long)(long)的(de)(de)(de)(de)形(xing)象包含著多種(zhong)動物元(yuan)素,不(bu)少(shao)人僅依據(ju)某一特征(zheng)論述其(qi)起源,所以產生了(le)多種(zhong)關于龍(long)(long)的(de)(de)(de)(de)原(yuan)型(xing)的(de)(de)(de)(de)說法。其(qi)中最有影響的(de)(de)(de)(de)是(shi)龍(long)(long)的(de)(de)(de)(de)原(yuan)型(xing)為(wei)蛇說。著名學者聞一多在(zai)20世紀40年(nian)代便探(tan)討了(le)龍(long)(long)的(de)(de)(de)(de)原(yuan)型(xing),據(ju)其(qi)考(kao)證(zheng),龍(long)(long)圖(tu)(tu)騰的(de)(de)(de)(de)最初原(yuan)型(xing)是(shi)蛇圖(tu)(tu)騰,在(zai)消(xiao)滅了(le)牛圖(tu)(tu)騰、鹿圖(tu)(tu)騰的(de)(de)(de)(de)氏族之(zhi)后,就把牛角(jiao)或鹿角(jiao)加(jia)在(zai)了(le)蛇的(de)(de)(de)(de)頭上,后來又加(jia)上了(le)豬的(de)(de)(de)(de)頭或馬(ma)的(de)(de)(de)(de)頭,加(jia)上了(le)虎或鱷魚的(de)(de)(de)(de)腿、鷹的(de)(de)(de)(de)爪子(zi)、魚的(de)(de)(de)(de)鱗、花(hua)的(de)(de)(de)(de)尾巴,經過長期的(de)(de)(de)(de)發展,眾多圖(tu)(tu)騰的(de)(de)(de)(de)集合(he)就形(xing)成了(le)中華龍(long)(long)圖(tu)(tu)騰的(de)(de)(de)(de)形(xing)象。聞一多之(zhi)后,不(bu)少(shao)學者也都認為(wei)龍(long)(long)的(de)(de)(de)(de)原(yuan)型(xing)是(shi)蛇。
還(huan)有認(ren)(ren)(ren)為龍(long)(long)(long)的(de)原(yuan)型是鱷魚的(de)說(shuo)法(fa),最早提出龍(long)(long)(long)的(de)原(yuan)型為鱷魚的(de)是中國古史專家衛聚(ju)賢。他在1934年出版的(de)著(zhu)作中便說(shuo)“龍(long)(long)(long)即(ji)鱷魚”,一些外(wai)國學者也認(ren)(ren)(ren)為龍(long)(long)(long)是鱷魚。此外(wai),還(huan)有人(ren)認(ren)(ren)(ren)為龍(long)(long)(long)的(de)主(zhu)干的(de)基(ji)本(ben)形態是蛇、蜥蜴(yi)和馬(ma),有的(de)則(ze)認(ren)(ren)(ren)為龍(long)(long)(long)是從閃電(dian)或彩虹演(yan)化而(er)來的(de)等。
蘇州(zhou)大學徐山考(kao)釋了甲(jia)(jia)骨(gu)(gu)文(wen)“龍(long)(long)(long)(long)”字(zi)(zi)(zi),認為(wei):龍(long)(long)(long)(long),其(qi)甲(jia)(jia)骨(gu)(gu)文(wen)字(zi)(zi)(zi)形和“電(dian)(dian)(dian)、雷(lei)(lei)”兩(liang)字(zi)(zi)(zi)比較(jiao),龍(long)(long)(long)(long)字(zi)(zi)(zi)可視為(wei)“電(dian)(dian)(dian)、雷(lei)(lei)”的(de)(de)(de)(de)(de)變形。龍(long)(long)(long)(long)字(zi)(zi)(zi)保(bao)留(liu)了閃(shan)電(dian)(dian)(dian)的(de)(de)(de)(de)(de)彎(wan)曲狀(zhuang),又將表示(shi)雷(lei)(lei)聲的(de)(de)(de)(de)(de)符號“口(kou)”狀(zhuang)移(yi)至彎(wan)曲處的(de)(de)(de)(de)(de)終端,表示(shi)龍(long)(long)(long)(long)的(de)(de)(de)(de)(de)口(kou)部(bu)。龍(long)(long)(long)(long)字(zi)(zi)(zi)中(zhong)的(de)(de)(de)(de)(de)口(kou)開口(kou)朝下(xia),表示(shi)雨從(cong)龍(long)(long)(long)(long)口(kou)中(zhong)傾(qing)瀉而(er)(er)下(xia)。龍(long)(long)(long)(long)觀念的(de)(de)(de)(de)(de)產生,是(shi)原始先民對(dui)產生雷(lei)(lei)電(dian)(dian)(dian)的(de)(de)(de)(de)(de)原因的(de)(de)(de)(de)(de)一種生物化解釋。在(zai)“龍(long)(long)(long)(long)”字(zi)(zi)(zi)的(de)(de)(de)(de)(de)異體中(zhong),字(zi)(zi)(zi)形是(shi)在(zai)龍(long)(long)(long)(long)的(de)(de)(de)(de)(de)形體上方(fang)加上“辛”。辛,甲(jia)(jia)骨(gu)(gu)文(wen)字(zi)(zi)(zi)形為(wei)斧劈樹(shu)木狀(zhuang)。從(cong)這(zhe)個(ge)(ge)意義(yi)(yi)中(zhong)又引(yin)申(shen)出刑(xing)具。在(zai)“龍(long)(long)(long)(long)”字(zi)(zi)(zi)中(zhong),“辛”位于龍(long)(long)(long)(long)形的(de)(de)(de)(de)(de)上方(fang),從(cong)辛的(de)(de)(de)(de)(de)語義(yi)(yi)和造字(zi)(zi)(zi)的(de)(de)(de)(de)(de)上下(xia)結構中(zhong)可以看(kan)出,這(zhe)個(ge)(ge)“龍(long)(long)(long)(long)”字(zi)(zi)(zi)反映(ying)了原始先民對(dui)龍(long)(long)(long)(long)(雷(lei)(lei)神)的(de)(de)(de)(de)(de)恐懼而(er)(er)又企圖征服、控制它的(de)(de)(de)(de)(de)心理狀(zhuang)態。《集韻》在(zai)“龍(long)(long)(long)(long)”字(zi)(zi)(zi)下(xia)收錄了“竜(long)”這(zhe)個(ge)(ge)異體字(zi)(zi)(zi)。該字(zi)(zi)(zi)的(de)(de)(de)(de)(de)上方(fang)和“龍(long)(long)(long)(long)”字(zi)(zi)(zi)左上方(fang)一樣,即甲(jia)(jia)骨(gu)(gu)文(wen)“辛”的(de)(de)(de)(de)(de)隸定形式。“竜(long)”的(de)(de)(de)(de)(de)形義(yi)(yi)正是(shi)對(dui)雷(lei)(lei)電(dian)(dian)(dian)的(de)(de)(de)(de)(de)征服狀(zhuang)。此字(zi)(zi)(zi)形有力(li)地證實了龍(long)(long)(long)(long)的(de)(de)(de)(de)(de)原型是(shi)雷(lei)(lei)電(dian)(dian)(dian)。從(cong)龍(long)(long)(long)(long)字(zi)(zi)(zi)的(de)(de)(de)(de)(de)發(fa)音上看(kan),“lóng”正是(shi)記錄了雷(lei)(lei)的(de)(de)(de)(de)(de)隆隆之聲。
龍之所以(yi)受到炎(yan)黃(huang)子孫的(de)尊崇,是因(yin)為與(yu)華夏文明(ming)的(de)形(xing)成(cheng)進(jin)程(cheng)有著密(mi)切的(de)關系。眾所周知,“五(wu)帝(di)”第(di)一帝(di)的(de)黃(huang)帝(di)之前(qian),有一位(wei)在位(wei)120年,傳位(wei)8世,共(gong)歷530多年的(de)“神(shen)農(nong)(nong)氏(shi)(shi)世”時期。炎(yan)帝(di)“神(shen)農(nong)(nong)氏(shi)(shi),姜姓也”,正是其(qi)母“游華陽,有神(shen)龍首,感生炎(yan)帝(di)”(《初學記》卷九引(yin)《帝(di)王世紀》)的(de)。而炎(yan)帝(di)神(shen)農(nong)(nong)氏(shi)(shi)長得“弘身而牛(niu)顛(dian),龍顏而大唇”。炎(yan)帝(di)的(de)神(shen)農(nong)(nong)氏(shi)(shi)部族(zu)與(yu)黃(huang)帝(di)部族(zu)結成(cheng)炎(yan)黃(huang)部落(luo)(luo)聯(lian)盟以(yi)后(hou),做為龍子的(de)炎(yan)帝(di)神(shen)農(nong)(nong)氏(shi)(shi),深(shen)刻地(di)影響了炎(yan)黃(huang)部落(luo)(luo)聯(lian)盟的(de)文明(ming)進(jin)程(cheng)。
在文明國家形成的(de)(de)前夜,即我(wo)國古史傳(chuan)說(shuo)的(de)(de)“五帝(di)(di)(di)(di)”時(shi)(shi)期,那些推動文明因素(su)積(ji)聚的(de)(de)“英雄們”——黃帝(di)(di)(di)(di)、顓頊、帝(di)(di)(di)(di)嚳、帝(di)(di)(di)(di)堯、帝(di)(di)(di)(di)舜、帝(di)(di)(di)(di)禹等(deng),無一不與龍(long)(long)有(you)著這樣(yang)那樣(yang)的(de)(de)糾葛。請看下(xia)(xia)列史料(liao):“五帝(di)(di)(di)(di)”之(zhi)(zhi)首帝(di)(di)(di)(di)黃帝(di)(di)(di)(di),不僅長(chang)得“龍(long)(long)顏有(you)圣德”(《易·系辭下(xia)(xia)》正(zheng)義引(yin)(yin)《世(shi)紀》),還“令應龍(long)(long)攻(gong)蚩(chi)尤”(《史記·五帝(di)(di)(di)(di)本紀》集解引(yin)(yin)《山海(hai)(hai)經》)。黃帝(di)(di)(di)(di)不僅平時(shi)(shi)“乘(cheng)龍(long)(long)扆云”(《大(da)戴禮記·五帝(di)(di)(di)(di)德》),就是(shi)在他辭世(shi)升(sheng)天時(shi)(shi),也是(shi)“有(you)龍(long)(long)垂胡髯而下(xia)(xia),迎黃帝(di)(di)(di)(di)”(《御覽》卷(juan)九二九引(yin)(yin)《帝(di)(di)(di)(di)王世(shi)紀》)的(de)(de)。“五帝(di)(di)(di)(di)”之(zhi)(zhi)二的(de)(de)顓頊,“乘(cheng)龍(long)(long)而至四海(hai)(hai)”,巡行天下(xia)(xia),無比(bi)威嚴;“五帝(di)(di)(di)(di)”之(zhi)(zhi)三的(de)(de)帝(di)(di)(di)(di)嚳,“春(chun)夏(xia)乘(cheng)龍(long)(long)”(《大(da)戴禮記·五帝(di)(di)(di)(di)德》),也是(shi)離不開龍(long)(long)的(de)(de)。
“五帝(di)”之四的(de)(de)(de)(de)帝(di)堯(yao),把(ba)部落(luo)聯盟議事會改造成(cheng)(cheng)與民眾相對立的(de)(de)(de)(de)“公共(gong)權(quan)利”,而(er)他的(de)(de)(de)(de)出生(sheng)與龍(long)有(you)著直接的(de)(de)(de)(de)關系(xi),即(ji)其母慶都(dou)“出以(yi)觀河,遇赤龍(long)”,一陣“唵然(ran)陰風,而(er)感慶都(dou)”(《易·系(xi)辭(ci)》下引(yin)(yin)(yin)《帝(di)王世紀》)以(yi)致孕的(de)(de)(de)(de)。堯(yao)在唐地(di)還曾(ceng)“夢(meng)御龍(long)以(yi)登天(tian),而(er)有(you)天(tian)下。”(《路(lu)史·后(hou)記(ji)》中引(yin)(yin)(yin)《帝(di)王世紀》)后(hou)來居然(ran)夢(meng)想成(cheng)(cheng)真,成(cheng)(cheng)為第四任(ren)盟主;“五帝(di)”之五的(de)(de)(de)(de)帝(di)舜,也是生(sheng)成(cheng)(cheng)一副“龍(long)顏(yan)大(da)口(kou)黑毛”(《山海(hai)經·海(hai)內經》注引(yin)(yin)(yin)《歸(gui)藏·開筮》)的(de)(de)(de)(de)模樣(yang),他對龍(long)的(de)(de)(de)(de)十分(fen)鐘愛,賜姓善(shan)于馴養龍(long)的(de)(de)(de)(de)人為“董氏”,專設畜龍(long)之官,并在聯盟議事會的(de)(de)(de)(de)“九官”、“十二(er)牧(mu)”中封(feng)龍(long)為“納(na)言”之職(zhi)。
進入(ru)階級社會的(de)(de)(de)第一(yi)個王(wang)朝——夏代(BC21~BC16世紀(ji))的(de)(de)(de)奠基(ji)者(zhe)帝禹(yu)(yu)(yu)(yu),則(ze)與龍(long)(long)(long)有(you)(you)著更為(wei)直(zhi)接的(de)(de)(de)關系。禹(yu)(yu)(yu)(yu)是其父鯀(gun)(gun)死后,“三歲不腐(fu),剖之(zhi)(zhi)以(yi)吳刀,化為(wei)黃(huang)龍(long)(long)(long)”(《山海(hai)經·海(hai)內經》注(zhu)引《歸(gui)藏·開筮》)的(de)(de)(de),即“大(da)副(即剖)之(zhi)(zhi)吳刀,是用出禹(yu)(yu)(yu)(yu)”,鯀(gun)(gun)所化之(zhi)(zhi)黃(huang)龍(long)(long)(long)即是禹(yu)(yu)(yu)(yu)。人(ren)們所熟知的(de)(de)(de)“大(da)禹(yu)(yu)(yu)(yu)治水”,也充分利用了(le)龍(long)(long)(long)。“有(you)(you)神龍(long)(long)(long),以(yi)尾(wei)畫地,導水所注(zhu),當決者(zhe)因而注(zhu)之(zhi)(zhi)也”(《楚辭·天問》王(wang)逸注(zhu))。“禹(yu)(yu)(yu)(yu)盡(jin)力溝洫,導川夷岳,黃(huang)龍(long)(long)(long)曳尾(wei)于(yu)(yu)前,玄龜負(fu)青泥于(yu)(yu)后。”禹(yu)(yu)(yu)(yu)對龍(long)(long)(long)的(de)(de)(de)脾性(xing)十分熟悉,有(you)(you)一(yi)次“禹(yu)(yu)(yu)(yu)省(sheng)南方,濟乎江,黃(huang)龍(long)(long)(long)負(fu)舟,舟中(zhong)之(zhi)(zhi)人(ren),五(wu)色無主”。但禹(yu)(yu)(yu)(yu)鎮(zhen)定自若,說(shuo)(shuo):“余何憂于(yu)(yu)龍(long)(long)(long)焉?”結(jie)果是“龍(long)(long)(long)俯(fu)首低尾(wei)而逃。”(《呂氏春秋·知分》)就是做(zuo)為(wei)“夏民族的(de)(de)(de)祖先(xian)大(da)禹(yu)(yu)(yu)(yu)的(de)(de)(de)禹(yu)(yu)(yu)(yu)字(zi),是一(yi)條富有(you)(you)生命力的(de)(de)(de)運動中(zhong)的(de)(de)(de)蛇(she)。”(王(wang)宇信(xin):《史(shi)記》鯀(gun)(gun)禹(yu)(yu)(yu)(yu)的(de)(de)(de)失統與鯀(gun)(gun)禹(yu)(yu)(yu)(yu)傳說(shuo)(shuo)的(de)(de)(de)史(shi)影》,《歷史(shi)研究》,1988年第6期)而蛇(she)正是構成龍(long)(long)(long)的(de)(de)(de)原始素(su)材,也可以(yi)說(shuo)(shuo)蛇(she)也是龍(long)(long)(long)的(de)(de)(de)一(yi)種。如此等等。
這就是為大(da)家所熟知(zhi)的(de)中(zhong)國龍(long)的(de)形象(xiang):美角似麟鹿,迤(yi)身似蛇蟒,披鱗似魚(yu),健爪似鷹隼的(de)“鱗蟲之長,能(neng)幽能(neng)明,能(neng)細(xi)能(neng)巨,能(neng)短能(neng)長,春分(fen)而登天,秋分(fen)能(neng)潛(qian)淵”(《說文》卷十(shi)一下(xia)魚(yu)部)的(de)神奇動(dong)物。
1987年(nian)于河(he)南濮陽西水(shui)坡仰(yang)韶文(wen)化遺(yi)址(zhi)(zhi)發現了(le)(le)六千(qian)多(duo)年(nian)前(qian)用蚌(bang)殼(ke)擺的(de)(de)龍(long),此龍(long)昂首、曲頸、弓身、長尾,前(qian)爪(zhua)扒、后爪(zhua)蹬,狀似騰飛,這是目前(qian)我(wo)們(men)見到的(de)(de)最(zui)早的(de)(de)龍(long)。1978—1980年(nian),在(zai)相當于“五帝(di)(di)”第四帝(di)(di)陶唐(tang)氏帝(di)(di)堯時期的(de)(de)山西襄汾陶寺遺(yi)址(zhi)(zhi),一(yi)座大(da)墓中出了(le)(le)一(yi)件(jian)以紅(hong)彩、或紅(hong)、白彩繪制蟠龍(long)圖案的(de)(de)珍貴龍(long)盤。陶寺類型(xing)龍(long)山文(wen)化遺(yi)址(zhi)(zhi)發現有(you)內(nei)城(cheng)(cheng)、外城(cheng)(cheng)遺(yi)跡,被(bei)學者推斷(duan)為(wei)帝(di)(di)堯的(de)(de)“龍(long)都(dou)”;而(er)襄汾也(ye)成為(wei)舉世(shi)聞名的(de)(de)“龍(long)鄉”;在(zai)我(wo)國第一(yi)個奴(nu)隸制夏王朝(chao)都(dou)城(cheng)(cheng)遺(yi)址(zhi)(zhi)地河(he)南偃師二里頭,也(ye)在(zai)一(yi)件(jian)殘(can)陶器上發現了(le)(le)巨(ju)眼、利爪(zhua)、周(zhou)身有(you)鱗的(de)(de)龍(long)紋……自(zi)商周(zhou)階(jie)級社會以后,龍(long)的(de)(de)形象更是屢有(you)出土,不勝枚舉了(le)(le)。
西漢(包括王(wang)莽時期)的(de)(de)龍(long)(long)形(xing)(xing)象(xiang)(xiang)身(shen)體(ti)細(xi)(xi)長(chang)(chang),似(si)(si)蛇形(xing)(xing),身(shen)尾不(bu)分,末尾有(you)(you)(you)鰭。頭部似(si)(si)鱷魚,整體(ti)較瘦長(chang)(chang)。分為(wei)(wei)有(you)(you)(you)翼(yi)、無翼(yi)兩(liang)(liang)種。有(you)(you)(you)的(de)(de)角似(si)(si)牛角,細(xi)(xi)長(chang)(chang),前端略(lve)帶弧(hu)形(xing)(xing)。上下顎(e)等長(chang)(chang),上下唇分別向上下翻卷(juan)。分為(wei)(wei)有(you)(you)(you)無兩(liang)(liang)種,翼(yi)為(wei)(wei)鳥翅形(xing)(xing)。獸腿(tui),短粗。足部分為(wei)(wei)獸、鷹足兩(liang)(liang)種,三趾。而到了東(dong)漢,龍(long)(long)體(ti)粗壯,似(si)(si)虎形(xing)(xing),身(shen)尾分明,個別有(you)(you)(you)鰭。角似(si)(si)牛角。角下都出現(xian)突起的(de)(de)棱,頂端前卷(juan),也有(you)(you)(you)類似(si)(si)鹿(lu)角的(de)(de)。且都有(you)(you)(you)翼(yi)。獸腿(tui)較長(chang)(chang)。以虎的(de)(de)形(xing)(xing)象(xiang)(xiang)為(wei)(wei)主(zhu),其他動物(wu)形(xing)(xing)象(xiang)(xiang)輔之。建安至魏晉(十六國時期)的(de)(de)龍(long)(long)體(ti)較細(xi)(xi)長(chang)(chang),似(si)(si)虎形(xing)(xing),身(shen)尾分明。頭角略(lve)似(si)(si)鹿(lu)角。羽翼(yi)分有(you)(you)(you)無兩(liang)(liang)種,有(you)(you)(you)翼(yi)的(de)(de)龍(long)(long)形(xing)(xing)狀仍舊為(wei)(wei)鳥翅形(xing)(xing)。腿(tui)為(wei)(wei)獸類,長(chang)(chang)。
南(nan)北朝至隋時,龍(long)體(ti)(ti)細長,似虎形(xing),身尾(wei)分明(ming),頸和背(bei)上出(chu)現(xian)焰環。龍(long)翼依舊分有無兩種,出(chu)現(xian)飄帶(dai)形(xing)翼,鳥翅(chi)形(xing)尚(shang)存。四肢上飄,有長的獸(shou)毛。唐(tang)宋時期(qi),體(ti)(ti)粗壯(zhuang)豐滿,回復到(dao)蛇體(ti)(ti),身尾(wei)不(bu)分,脊背(bei)至尾(wei)都(dou)有鱗,宋代時尾(wei)上則有一(yi)圈鰭。吸取(qu)了獅子形(xing)象的特點,圓而(er)豐滿,腦(nao)后有鬣。唐(tang)代時出(chu)現(xian)分叉(cha)鹿角,前期(qi)略似鹿角尚(shang)存。上唇很長,頂端(duan)成尖形(xing),下唇短而(er)不(bu)再下卷(juan)。龍(long)翼已經都(dou)為飄帶(dai)形(xing)。宋時出(chu)現(xian)四爪的足,后肢和尾(wei)常交(jiao)叉(cha)盤旋。
在中國,龍經歷了四個較大的(de)發展階段(duan):圖騰(teng)崇拜(bai)階段(duan)、神靈崇拜(bai)階段(duan)、龍神崇拜(bai)與帝(di)王(wang)崇拜(bai)相結(jie)合的(de)階段(duan)、佛(fo)教娜迦龍崇拜(bai)與中國龍崇拜(bai)相結(jie)合的(de)階段(duan)。
在圖騰(teng)(teng)崇拜階(jie)段,中國遠古(gu)的(de)(de)某些部(bu)落把(ba)龍視為(wei)(wei)圖騰(teng)(teng),作為(wei)(wei)自己部(bu)落的(de)(de)祖先和標志。根據歷史(shi)文獻(xian)資料(liao)和有(you)關傳(chuan)說,龍(原形為(wei)(wei)蛇)原為(wei)(wei)伏(fu)羲氏族的(de)(de)圖騰(teng)(teng),后來成(cheng)為(wei)(wei)太(tai)(tai)暤(太(tai)(tai)昊)部(bu)落的(de)(de)圖騰(teng)(teng)。太(tai)(tai)暤部(bu)落是龍圖騰(teng)(teng)崇拜最為(wei)(wei)重要(yao)的(de)(de)起(qi)源地之(zhi)一。
在(zai)神靈崇(chong)(chong)拜階段,農牧業逐漸形成,宗(zong)教信仰也得到發(fa)展,從(cong)較(jiao)為(wei)(wei)單一的圖(tu)騰崇(chong)(chong)拜過渡到多神崇(chong)(chong)拜。龍圖(tu)騰崇(chong)(chong)拜也發(fa)展為(wei)(wei)龍神崇(chong)(chong)拜。人們把(ba)龍神化,奉龍為(wei)(wei)水(shui)神、虹神。
龍(long)(long)被神(shen)(shen)化后(hou),又與帝王崇拜結合在一起(qi)。商(shang)周時(shi)(shi)期,龍(long)(long)紋(wen)(wen)正式作為天子紋(wen)(wen)章與權力象(xiang)征。這時(shi)(shi)候的(de)(de)商(shang)周天子懸掛九旒龍(long)(long)旗,并且(qie)穿著龍(long)(long)袞祭祀先王。秦漢時(shi)(shi)期,中國大(da)統一,要(yao)求有一個與之相適(shi)應的(de)(de)大(da)神(shen)(shen),以整合各地、各民族的(de)(de)信(xin)仰(yang),龍(long)(long)崇拜進一步(bu)與帝王崇拜結合在一起(qi)。中國古代帝王把自己(ji)說成(cheng)是(shi)龍(long)(long)神(shen)(shen)的(de)(de)化身或(huo)龍(long)(long)神(shen)(shen)之子,或(huo)把自己(ji)說成(cheng)是(shi)受龍(long)(long)神(shen)(shen)保護的(de)(de)人,借助(zhu)龍(long)(long)樹立威信(xin),獲得人們普遍的(de)(de)信(xin)任(ren)和支持。這樣,龍(long)(long)獲得了更為顯赫的(de)(de)地位,對中國龍(long)(long)文化的(de)(de)發展(zhan)起(qi)到十(shi)分(fen)重要(yao)的(de)(de)作用。
在戰國時(shi)期(qi)(qi)便(bian)形成(cheng)了五(wu)色龍(long)崇拜(bai),及龍(long)神(shen)信仰(yang)。在春秋時(shi)期(qi)(qi),有五(wu)行神(shen),分別與(yu)五(wu)行之(zhi)神(shen)相(xiang)匹(pi)配的是龍(long)、虎、鳳、龜和麒麟(lin),龍(long)只是其中之(zhi)一,與(yu)木(mu)神(shen)勾(gou)芒相(xiang)搭(da)配,而五(wu)龍(long)觀念尚未(wei)形成(cheng)。到戰國時(shi)期(qi)(qi),五(wu)龍(long)觀念開始(shi)形成(cheng)。
最后是(shi)(shi)佛教(jiao)娜迦龍(long)(long)(long)(long)(long)(long)崇拜(bai)(bai)與中(zhong)(zhong)國龍(long)(long)(long)(long)(long)(long)崇拜(bai)(bai)相(xiang)結合的(de)(de)(de)階段。隋(sui)唐時(shi)代(dai),佛教(jiao)在(zai)中(zhong)(zhong)國迅(xun)(xun)速(su)傳(chuan)播(bo)(bo),佛教(jiao)中(zhong)(zhong)的(de)(de)(de)龍(long)(long)(long)(long)(long)(long)王崇拜(bai)(bai)也傳(chuan)入(ru)中(zhong)(zhong)國。在(zai)中(zhong)(zhong)國本土的(de)(de)(de)龍(long)(long)(long)(long)(long)(long)崇拜(bai)(bai)中(zhong)(zhong),原(yuan)來只有(you)龍(long)(long)(long)(long)(long)(long)神崇拜(bai)(bai),沒有(you)龍(long)(long)(long)(long)(long)(long)王崇拜(bai)(bai),龍(long)(long)(long)(long)(long)(long)王崇拜(bai)(bai)是(shi)(shi)在(zai)佛教(jiao)傳(chuan)入(ru)后引進的(de)(de)(de)。隨著佛教(jiao)的(de)(de)(de)傳(chuan)播(bo)(bo),龍(long)(long)(long)(long)(long)(long)王、龍(long)(long)(long)(long)(long)(long)宮(gong)、龍(long)(long)(long)(long)(long)(long)女等也得到迅(xun)(xun)速(su)流傳(chuan)。道(dao)(dao)教(jiao)是(shi)(shi)中(zhong)(zhong)國的(de)(de)(de)本土宗(zong)教(jiao),是(shi)(shi)在(zai)原(yuan)始巫(wu)(wu)術的(de)(de)(de)基礎上形成(cheng)的(de)(de)(de)。先(xian)秦時(shi)代(dai)的(de)(de)(de)乘龍(long)(long)(long)(long)(long)(long)周游四海、乘龍(long)(long)(long)(long)(long)(long)升天(tian),以(yi)及以(yi)龍(long)(long)(long)(long)(long)(long)溝通天(tian)人的(de)(de)(de)信(xin)仰,被道(dao)(dao)教(jiao)全(quan)盤繼承。龍(long)(long)(long)(long)(long)(long)在(zai)道(dao)(dao)教(jiao)中(zhong)(zhong)被認為(wei)是(shi)(shi)“三轎(jiao)”之一(yi)。這(zhe)里所指的(de)(de)(de)“三轎(jiao)”,一(yi)曰(yue)(yue)龍(long)(long)(long)(long)(long)(long)轎(jiao),二曰(yue)(yue)虎轎(jiao),三曰(yue)(yue)鹿轎(jiao),作上天(tian)入(ru)地(di)的(de)(de)(de)乘騎工具。道(dao)(dao)教(jiao)里有(you)許真(zhen)君御(yu)龍(long)(long)(long)(long)(long)(long)及建立鎖(suo)龍(long)(long)(long)(long)(long)(long)井的(de)(de)(de)著名神話故(gu)事,中(zhong)(zhong)國各地(di)的(de)(de)(de)鎖(suo)龍(long)(long)(long)(long)(long)(long)井故(gu)事的(de)(de)(de)作者就是(shi)(shi)巫(wu)(wu)師(shi)即中(zhong)(zhong)國道(dao)(dao)士所為(wei)。
1987年,河(he)南濮陽(yang)西水(shui)坡(po)遺(yi)址,距離今天6000多(duo)年仰韶文化(hua)早(zao)期的大(da)墓,在男性墓主人身(shen)邊(bian)出土了(le)一條用蚌殼堆(dui)塑的龍,這是目(mu)前(qian)發(fa)現的最早(zao)的龍。
1994年,在湖北黃梅縣(xian)白湖鄉(xiang)焦墩遺址(zhi),清理(li)到(dao)一(yi)條長4.4米(mi)的卵石擺塑龍,距今約(yue)六(liu)千年。
新(xin)石器時(shi)代晚(wan)期(qi),玉(yu)的神(shen)秘功能在(zai)先(xian)民的眼里愈發至(zhi)關重要,與天地(di)(di)宗祖鬼神(shen)溝通的琮、璧、戚等(deng)禮器,都是用好玉(yu)琢制的。在(zai)遼西、內(nei)蒙古(gu)、徽、湘、鄂、太湖流域的發達(da)地(di)(di)區(qu),人們也用玉(yu)琢出龍形,足見龍在(zai)當時(shi)非同一(yi)般(ban)的地(di)(di)位。
安徽凌家灘白玉龍。距今五千年(nian)左右。首尾相聯的(de)扁環形(xing)(xing)(xing),雞骨白色泛(fan)綠斑,此龍除(chu)背環一周明確的(de)脊(ji)鬣,尤為(wei)形(xing)(xing)(xing)象的(de)是龍首呈牛頭形(xing)(xing)(xing),頭上兩支微翹的(de)彎角,直觀就是當地水牛頭上的(de)雙角。
浙江(jiang)余(yu)杭瑤山白玉龍(long)(long)。良(liang)渚文化(hua)。玉龍(long)(long)組(zu)成比較(jiao)特別(bie),由四個(ge)同(tong)向龍(long)(long)首圍成一(yi)個(ge)鐲(zhuo)(zhuo)形(xing)。龍(long)(long)首分布均勻(yun)地淺(qian)凸于鐲(zhuo)(zhuo)面上。嘴、眼(yan)、耳(er)淺(qian)浮雕狀(zhuang),龍(long)(long)角(jiao)、牙齒等(deng)一(yi)些細(xi)部用陰線勾勒。發掘報告(gao)描述它“眼(yan)和(he)(he)牙近(jin)似(si)水(shui)牛或鹿(lu),鼻如豬,角(jiao)與耳(er)非牛非鹿(lu),似(si)為各(ge)種動物的(de)(de)結合圖形(xing)。……平(ping)面加一(yi)個(ge)側面進行斜向觀察,其形(xing)態(tai)和(he)(he)傳統觀念龍(long)(long)形(xing)頗為近(jin)似(si),……環(huan)曲的(de)(de)鐲(zhuo)(zhuo)身,或可視作(zuo)龍(long)(long)體的(de)(de)象征”。此類(lei)龍(long)(long)形(xing),在浙江(jiang)反山、瑤山等(deng)遺址出土的(de)(de)璜、柱形(xing)器(qi)(qi)、山字形(xing)器(qi)(qi)管和(he)(he)小玉璧上多有發現。扁長吻,縮(suo)頸俯伏,面額仰天的(de)(de)身姿酷似(si)一(yi)條淺(qian)潛水(shui)下,僅浮露鼻眼(yan),隨(sui)時準備(bei)獵取(qu)小動物的(de)(de)鱷魚的(de)(de)形(xing)象。一(yi)排整齊犀利的(de)(de)牙齒,更是(shi)這(zhe)一(yi)水(shui)中獵手(shou)的(de)(de)生動寫照。
湖南澧(li)縣孫家崗的(de)玉龍(long)。龍(long)山(shan)文(wen)化。扁(bian)簿(bu)狀,鏤(lou)刻透雕而(er)成。頭頂有高聳華麗(li)的(de)角狀裝飾,腹(fu)下有雕鏤(lou)逼真的(de)龍(long)腳(這恐怕是已(yi)知玉龍(long)中最早發現(xian)龍(long)腳的(de)例(li)子)。但蜷(quan)曲的(de)主(zhu)體,仍隱約能見“C”字形(xing)狀。長吻、圓眼等獨特的(de)造(zao)型,同樣具有鱷魚的(de)體態特征。
湖(hu)北天門肖(xiao)家屋脊玦形(xing)玉龍石家河文化。外形(xing)極似(si)紅(hong)山(shan)文化“C”字形(xing)玉龍,只是頭形(xing)不似(si)紅(hong)山(shan)豬(zhu)、熊、馬(ma)首形(xing),而(er)略與鱷接近。
以(yi)上諸(zhu)玉龍(long),都是(shi)新(xin)石(shi)器時代晚(wan)期(qi)距今五千年左右的典型玉龍(long)。從動物學(xue)角度分(fen)析(xi),主要(yao)是(shi)馬、熊、牛、鱷幾(ji)種,特征清(qing)晰,種類明確。
至于安徽凌(ling)家(jia)灘玉龍為(wei)牛首(shou)形,據了解(jie),水(shui)牛在這一帶,不久前還是農家(jia)的(de)(de)主(zhu)要畜力,也是當(dang)地農民(min)幾千(qian)年(nian)賴以(yi)生存的(de)(de)動物(wu),即使是上世紀五(wu)十年(nian)代的(de)(de)人(ren)(ren)民(min)政府,也曾多次(ci)發布公告,嚴禁(jin)宰(zai)割耕牛,足見牛在當(dang)地人(ren)(ren)民(min)生活中占據過(guo)多么(me)重要的(de)(de)地位。凌(ling)家(jia)灘先民(min)把這一具有神(shen)奇(qi)般力量(liang),對農業豐產作(zuo)出極大貢獻的(de)(de)水(shui)牛,虛幻神(shen)化為(wei)龍的(de)(de)形象,順理(li)成章。
浙江余杭(hang)瑤(yao)山白(bai)玉(yu)龍、湖南澧(li)縣孫家(jia)(jia)崗(gang)白(bai)玉(yu)龍、湖北天門(men)肖家(jia)(jia)屋(wu)脊玦形(xing)龍,頭形(xing)都(dou)似(si)鱷魚,而鱷魚也正(zheng)是長江流域及江南水鄉地帶常見的、令(ling)人(ren)(ren)印(yin)象深刻的動物。有人(ren)(ren)分析(xi)認為(wei),鱷魚總是在冬眠(mian)之后在春天破穴決堤造成水災,人(ren)(ren)們也往(wang)往(wang)在這個時候看(kan)到了鱷魚出沒在波濤(tao)滾(gun)(gun)滾(gun)(gun)之中,便以(yi)為(wei)鱷魚有一(yi)種超(chao)自然的力量,使人(ren)(ren)們逐漸由鱷產生了龍神的形(xing)象和崇拜(bai)。
繁多的(de)(de)(de)(de)龍(long)型,特(te)別(bie)是新石器時代(dai)(dai)(dai)晚期玉龍(long)各有(you)祖(zu)形的(de)(de)(de)(de)現(xian)象(xiang)(xiang),說明龍(long)的(de)(de)(de)(de)產生(sheng)其(qi)實是與新石器時代(dai)(dai)(dai)晚期當時當地(di)氏族(zu)先民(min)所尊(zun)(zun)崇(chong)(chong)、敬畏的(de)(de)(de)(de)某種(zhong)動(dong)物(wu)直(zhi)(zhi)接相(xiang)關,與當時當地(di)生(sheng)存(cun)的(de)(de)(de)(de)動(dong)物(wu)種(zhong)群有(you)關。如鱷應(ying)該在(zai)(zai)江(jiang)河沼澤的(de)(de)(de)(de)江(jiang)浙湘鄂地(di)區(qu),而不(bu)應(ying)該出(chu)(chu)遼西的(de)(de)(de)(de)山區(qu)和茫茫無際的(de)(de)(de)(de)大草原上;馬的(de)(de)(de)(de)蹤跡在(zai)(zai)太湖流域的(de)(de)(de)(de)新石器時代(dai)(dai)(dai)古文(wen)化遺址中沒有(you)發現(xian)……這種(zhong)與當時當地(di)先民(min)的(de)(de)(de)(de)尊(zun)(zun)重物(wu)緊(jin)密相(xiang)連的(de)(de)(de)(de)特(te)殊的(de)(de)(de)(de)造(zao)龍(long)現(xian)象(xiang)(xiang),直(zhi)(zhi)至以后仍會導致另類新龍(long)的(de)(de)(de)(de)產生(sheng)。如商代(dai)(dai)(dai)人(ren)首雙角龍(long)紋青銅盉,漢(han)代(dai)(dai)(dai)馬王堆帛(bo)畫上的(de)(de)(de)(de)人(ren)形龍(long),江(jiang)蘇丹徒丁卯橋唐(tang)代(dai)(dai)(dai)鎏金銀盆上的(de)(de)(de)(de)魚(yu)龍(long)等(deng)等(deng)。其(qi)中人(ren)形龍(long)的(de)(de)(de)(de)出(chu)(chu)現(xian),說明受到(dao)尊(zun)(zun)崇(chong)(chong)、仰慕的(de)(de)(de)(de)首領(ling)、英雄人(ren)物(wu)等(deng),同樣可以成龍(long)。這一(yi)現(xian)象(xiang)(xiang)即使在(zai)(zai)科學(xue)發達的(de)(de)(de)(de)2019年,仍能產生(sheng)其(qi)不(bu)可思(si)議的(de)(de)(de)(de)影響。總而言之,這種(zhong)奇妙(miao)的(de)(de)(de)(de)、唯(wei)“龍(long)的(de)(de)(de)(de)傳人(ren)”獨(du)具的(de)(de)(de)(de)“龍(long)”化的(de)(de)(de)(de)意(yi)識行為,實質(zhi)就是將這種(zhong)動(dong)物(wu)或人(ren)予(yu)以“神(shen)”化的(de)(de)(de)(de)過程。
《竹書紀年》載:伏羲(xi)氏(shi)(shi)(shi)各(ge)氏(shi)(shi)(shi)族中有飛龍(long)(long)氏(shi)(shi)(shi)、潛龍(long)(long)氏(shi)(shi)(shi)、居龍(long)(long)氏(shi)(shi)(shi)、降龍(long)(long)氏(shi)(shi)(shi)、土龍(long)(long)氏(shi)(shi)(shi)、水(shui)龍(long)(long)氏(shi)(shi)(shi)、青龍(long)(long)氏(shi)(shi)(shi)、赤龍(long)(long)氏(shi)(shi)(shi)、白龍(long)(long)氏(shi)(shi)(shi)、黑龍(long)(long)氏(shi)(shi)(shi)、黃龍(long)(long)氏(shi)(shi)(shi)。
古(gu)籍說(shuo)帝(di)(di)舜(shun)和夏(xia)代有(you)(you)(you)飼養(yang)龍(long)(long)(long)(long)的活動,以(yi)(yi)龍(long)(long)(long)(long)作(zuo)氏(shi)(shi)族的族名。《路史·后(hou)(hou)(hou)紀》卷十(shi)一:“當(dang)舜(shun)之(zhi)(zhi)(zhi)(zhi)時,人(ren)來(lai)效獻(獻也)龍(long)(long)(long)(long),求(qiu)能(neng)食(shi)之(zhi)(zhi)(zhi)(zhi)。高陽之(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou),有(you)(you)(you)董父能(neng)求(qiu)其欲,使豢(huan)(huan)(huan)之(zhi)(zhi)(zhi)(zhi)。賜(si)之(zhi)(zhi)(zhi)(zhi)氏(shi)(shi)白豢(huan)(huan)(huan)龍(long)(long)(long)(long)。封(feng)于(yu)鬷(zong)川,于(yu)是始有(you)(you)(you)豢(huan)(huan)(huan)龍(long)(long)(long)(long)之(zhi)(zhi)(zhi)(zhi)官(guan)。”《左傳》昭公二十(shi)九年(nian)云:“帝(di)(di)舜(shun)氏(shi)(shi)世有(you)(you)(you)畜龍(long)(long)(long)(long),及(有(you)(you)(you))夏(xia)孔甲,擾于(yu)有(you)(you)(you)帝(di)(di)。帝(di)(di)賜(si)之(zhi)(zhi)(zhi)(zhi)乘龍(long)(long)(long)(long),河漢各(ge)二,各(ge)有(you)(you)(you)雌雄(xiong)。孔甲不能(neng)食(shi),而未獲豢(huan)(huan)(huan)龍(long)(long)(long)(long)氏(shi)(shi)。陶唐氏(shi)(shi)既衰,其后(hou)(hou)(hou)有(you)(you)(you)劉累學擾龍(long)(long)(long)(long)于(yu)豢(huan)(huan)(huan)龍(long)(long)(long)(long)氏(shi)(shi),以(yi)(yi)事孔甲,能(neng)飲食(shi)之(zhi)(zhi)(zhi)(zhi),夏(xia)后(hou)(hou)(hou)嘉之(zhi)(zhi)(zhi)(zhi),賜(si)姓(氏(shi)(shi))曰(yue)御龍(long)(long)(long)(long),以(yi)(yi)更豕韋(wei)之(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)。龍(long)(long)(long)(long)一雌死,潛醢以(yi)(yi)食(shi)夏(xia)后(hou)(hou)(hou)。夏(xia)后(hou)(hou)(hou)飧之(zhi)(zhi)(zhi)(zhi),既而使求(qiu)之(zhi)(zhi)(zhi)(zhi),懼而遷于(yu)魯(lu)縣,范氏(shi)(shi)其后(hou)(hou)(hou)也。”
到(dao)了商及西(xi)周時(shi)(shi)期(qi),龍(long)的(de)(de)(de)(de)形(xing)(xing)象出(chu)現了兩極(ji)分化:一種(zhong)無(wu)比猙(zheng)獰,最有名(ming)的(de)(de)(de)(de)是(shi)山西(xi)石樓縣桃花莊(zhuang)出(chu)土的(de)(de)(de)(de)商代(dai)晚期(qi)銅龍(long)形(xing)(xing)觥,張開大嘴(zui)露(lu)出(chu)利齒(chi),兩角高聳恐怖懾(she)人,就是(shi)鱷魚的(de)(de)(de)(de)形(xing)(xing)象;一種(zhong)十分溫順(shun),比如商代(dai)晚期(qi)河南安(an)陽殷墟(xu)(xu)婦好墓(mu)出(chu)土的(de)(de)(de)(de)銅蟠龍(long)盤,其他殷墟(xu)(xu)墓(mu)葬中也(ye)有發(fa)現。商周時(shi)(shi)期(qi),龍(long)文(wen)化更得到(dao)廣泛的(de)(de)(de)(de)傳(chuan)播。龍(long)由圖騰時(shi)(shi)代(dai)原始的(de)(de)(de)(de)龍(long)形(xing)(xing)象變(bian)成(cheng)真正的(de)(de)(de)(de)龍(long)紋(wen),約在(zai)商代(dai)。商王(wang)朝非常重視(shi)宗(zong)(zong)教(jiao)與(yu)巫術,也(ye)就十分重視(shi)宗(zong)(zong)教(jiao)活(huo)動(dong)中必不可少的(de)(de)(de)(de)禮(li)器-青銅器的(de)(de)(de)(de)鑄造。青銅器上(shang)的(de)(de)(de)(de)紋(wen)飾(shi)有濃郁的(de)(de)(de)(de)宗(zong)(zong)教(jiao)色彩,即通(tong)過各(ge)種(zhong)象征(zheng)性的(de)(de)(de)(de)紋(wen)飾(shi),向人們展(zhan)示應(ying)崇拜的(de)(de)(de)(de)神靈,求其保護,免受怪物的(de)(de)(de)(de)侵害。這(zhe)種(zhong)紋(wen)飾(shi)中,原龍(long)紋(wen)成(cheng)為主要的(de)(de)(de)(de)部分。
商周時(shi)期,龍(long)紋(wen)已經(jing)正(zheng)式成為(wei)(wei)天(tian)子紋(wen)章和(he)權力象征。除了將龍(long)紋(wen)刻畫(hua)在(zai)青銅器上,商周的統治者還把龍(long)紋(wen)畫(hua)在(zai)旗幟和(he)衣(yi)服上,以(yi)作為(wei)(wei)身份的象征。
《商頌·玄鳥》:“龍旂十乘(cheng),大糦(chi)是(shi)乘(cheng)。”
《荀子·禮論》:“天(tian)子大(da)路越席,所以養(yang)體也;龍旂九斿(you),所以養(yang)信(xin)也。”
《周禮·春官》:“享先(xian)王(wang),則袞冕。”
《晏子春秋》:“昔者秦繆(mou)公乘龍舟而理天下。”
《史(shi)記·封(feng)禪書》載:“昔秦文公出獵,獲黑龍”。
龍(long)(long)(long)(long)(long)原本是中(zhong)華(hua)先民崇拜(bai)對象,但隨著(zhu)專(zhuan)(zhuan)制程度的不斷(duan)加深(shen),君權之(zhi)日益(yi)膨脹,帝(di)王之(zhi)家憑借政(zheng)治優(you)勢,將(jiang)龍(long)(long)(long)(long)(long)據為(wei)己有。《呂氏春秋》中(zhong),便有將(jiang)晉文公“喻之(zhi)為(wei)龍(long)(long)(long)(long)(long)”的記(ji)載。其后(hou)有秦始皇稱“祖龍(long)(long)(long)(long)(long)”之(zhi)說。秦漢以后(hou),龍(long)(long)(long)(long)(long)已定(ding)型為(wei)帝(di)王化身,皇室(shi)專(zhuan)(zhuan)利。皇帝(di)為(wei)“真龍(long)(long)(long)(long)(long)天(tian)子”,出生曰“真龍(long)(long)(long)(long)(long)天(tian)降”,駕崩稱“龍(long)(long)(long)(long)(long)御(yu)上賓”;所居(ju)者(zhe)(zhe)龍(long)(long)(long)(long)(long)庭,臥者(zhe)(zhe)龍(long)(long)(long)(long)(long)床,座者(zhe)(zhe)龍(long)(long)(long)(long)(long)椅,穿(chuan)者(zhe)(zhe)龍(long)(long)(long)(long)(long)袍。
西漢(han)董仲(zhong)舒所撰的(de)(de)(de)《春秋繁(fan)露》中(zhong),記有民間祈求(qiu)龍(long)降(jiang)雨以保豐收(shou)的(de)(de)(de)祀龍(long)降(jiang)雨活動。在(zai)長沙馬王堆西漢(han)墓出(chu)土的(de)(de)(de)著名帛畫上,也有龍(long)的(de)(de)(de)形象。這表明在(zai)西漢(han)時期,龍(long)已經是社會(hui)生活中(zhong)流傳相當廣泛的(de)(de)(de)一種(zhong)文化意識了。
《新唐書·五行志(zhi)三》載:“貞(zhen)元末(805年),資江得龍丈(zhang)余,西川節度(du)使韋皋匣而獻(xian)之(zhi),老姓縱(zong)觀。三日,為煙(yan)所熏而死”。該(gai)事,《太平廣記》卷(juan)四二二引(yin)牛肅《紀聞》談(tan)的(de)比較詳細。
《唐(tang)年補錄》載:唐(tang)咸通末,舒州刺史孔威進龍(long)骨一具,因有(you)表錄其事狀云:“州之(zhi)桐城(cheng)縣善政鄉百姓胡舉(ju),有(you)青(qing)龍(long)斗死于庭中。時四月,尚有(you)繭(jian)箔在庭。忽(hu)云雷暴(bao)起,聞(wen)云中擊觸聲,血如釃雨(yu),灑繭(jian)箔上,血不氵于箔,漸旋結聚(ju),可拾置掌上。須臾,令人冷痛入骨。初龍(long)拖尾及地,繞一泔桶,即(ji)騰身(shen)入云。及雨(yu),悉是(shi)泔也。龍(long)既死,剖之(zhi),喉中有(you)大(da)瘡。凡長十余(yu)丈(zhang)。鱗鬣皆魚。唯有(you)須長二丈(zhang)。其足有(you)赤膜(mo)翳之(zhi)。雙角各長二丈(zhang)。時遣大(da)云倉使督而送州。以(yi)肉(rou)重不能(neng)全舉(ju),乃剸之(zhi)為(wei)數十段(duan),載之(zhi)赴官。”
《遼(liao)史·太祖本(ben)紀下》記:“神冊五(wu)年(920年)夏五(wu)月庚(geng)辰,有龍見于(yu)拽刺山陽水上(shang)。上(shang)射獲之,藏其骨內(nei)府(fu)”。北宋沈括《夢溪(xi)筆談·雜(za)志(zhi)一》介紹過(guo)他出使(shi)契丹(dan)時所(suo)聞該(gai)事,元好(hao)問《續夷堅志(zhi)》對(dui)該(gai)事談的較詳(xiang)細,是條(tiao)五(wu)尺小龍。
明朝洪武時(shi)期,龍紋的(de)(de)造(zao)型(xing)基本上(shang)(shang)保持著元代龍紋的(de)(de)形狀(zhuang)。其特征(zheng)概(gai)括為頭小、頸(jing)細、身體細長、少毛發、三四爪。永樂、宣德時(shi)期,改變(bian)了前朝那種身細、頭小的(de)(de)幼稚龍形態,龍形變(bian)得形體高(gao)大粗壯(zhuang),威武兇(xiong)猛。那時(shi),龍首較(jiao)元代的(de)(de)大,上(shang)(shang)顎(e)比下(xia)顎(e)長而高(gao)高(gao)突(tu)起,有(you)張(zhang)(zhang)口(kou)和閉嘴之(zhi)分。張(zhang)(zhang)口(kou)的(de)(de)伸舌(早期較(jiao)長如(ru)戟狀(zhuang),后(hou)期略短微微上(shang)(shang)翹),閉嘴的(de)(de)上(shang)(shang)唇似(si)如(ru)意狀(zhuang),鼻(bi)的(de)(de)兩(liang)側有(you)對稱(cheng)的(de)(de)長曲(qu)須,下(xia)顎(e)多有(you)兩(liang)束(shu)或三束(shu)的(de)(de)疏(shu)須,頭毛是(shi)一束(shu)束(shu)的(de)(de)疏(shu)毛,前期發少,后(hou)期的(de)(de)發多。
到了成化(hua)、弘治、正德(de)年(nian)間(jian)(jian),龍(long)(long)型失去(qu)了前(qian)朝張牙舞爪、叱咤風(feng)云的(de)(de)(de)雄姿,表現出一副性(xing)情溫順的(de)(de)(de)神(shen)態。常見(jian)的(de)(de)(de)一種閉嘴龍(long)(long),多(duo)在(zai)花間(jian)(jian)、蓮池(chi)、海(hai)水(shui)彩云中(zhong)出現。除了閉嘴龍(long)(long),也有(you)(you)(you)(you)少量(liang)張口龍(long)(long)、螭龍(long)(long)。而嘉靖、隆(long)慶、萬(wan)歷年(nian)間(jian)(jian),龍(long)(long)紋(wen)(wen)則以行龍(long)(long)為多(duo)。有(you)(you)(you)(you)雙龍(long)(long)相對(dui)的(de)(de)(de),有(you)(you)(you)(you)張牙舞爪的(de)(de)(de),有(you)(you)(you)(you)兩龍(long)(long)爭珠、回首而望(wang)的(de)(de)(de),也有(you)(you)(you)(you)龍(long)(long)鳳對(dui)舞的(de)(de)(de)。有(you)(you)(you)(you)行于(yu)(yu)花間(jian)(jian)、舞于(yu)(yu)彩云的(de)(de)(de)龍(long)(long)形,也有(you)(you)(you)(you)游于(yu)(yu)海(hai)濤之中(zhong)的(de)(de)(de)蛟龍(long)(long)。此時的(de)(de)(de)龍(long)(long)紋(wen)(wen),亦分張口和閉嘴龍(long)(long)。在(zai)工藝上(shang),龍(long)(long)紋(wen)(wen)大不如前(qian)。常見(jian)畫工簡單(dan)(dan)草率,有(you)(you)(you)(you)的(de)(de)(de)把龍(long)(long)鱗畫成簡單(dan)(dan)的(de)(de)(de)網格紋(wen)(wen),神(shen)氣也差。有(you)(you)(you)(you)的(de)(de)(de)顯得瘦弱,失去(qu)駕(jia)云行海(hai)叱咤風(feng)云的(de)(de)(de)神(shen)威(wei)。
雍(yong)正、乾隆(long)年間,龍型的(de)角(jiao)分叉成山字形(xing),龍的(de)眼睛(jing)顯(xian)圓,龍的(de)爪(zhua)已不(bu)似明代鷹爪(zhua),五趾(zhi)相靠成“風車”狀。這時的(de)龍爪(zhua)拇趾(zhi)與食趾(zhi)相距(ju)較大,趾(zhi)甲顯(xian)得細小(xiao),沒(mei)有(you)了元、明時期三角(jiao)形(xing)的(de)那種鋒利感(gan)。所以,清代龍爪(zhua)給人以有(you)形(xing)無力之(zhi)感(gan)。清末(mo)的(de)龍紋,其精神(shen)大不(bu)如(ru)之(zhi)前的(de)威(wei)武、健壯(zhuang),顯(xian)得腰硬,老態龍鐘,四肢無力。對比發現,之(zhi)前的(de)龍體盤(pan)曲(qu)度大,有(you)三波九(jiu)折之(zhi)美。而清末(mo)時盤(pan)曲(qu)少了,故顯(xian)腰體硬直之(zhi)感(gan)。
概括(kuo)起來,明代龍(long)(long)紋(wen)及造型粗壯,威(wei)武生(sheng)猛,龍(long)(long)首魁(kui)梧,有(you)怒發沖(chong)冠之氣勢。龍(long)(long)趾呈三角(jiao)形,略(lve)微內彎,鋒(feng)利(li)剛(gang)勁。明中(zhong)期(qi)時(shi)龍(long)(long)首扁長,上唇呈如(ru)意狀,龍(long)(long)爪緊靠呈風車狀。明晚(wan)期(qi)時(shi),仍以(yi)游龍(long)(long)居多(duo),龍(long)(long)的頭部略(lve)圓,鬃毛成(cheng)蓬,有(you)上沖(chong)之勢。這時(shi)的龍(long)(long)型上顎端肌肉高高突起,呈如(ru)意狀,形如(ru)豬嘴,人稱“豬嘴龍(long)(long)”。而清代龍(long)(long)紋(wen)顯得(de)華貴(gui)精巧(qiao),富麗堂皇。
在中華(hua),龍文化(hua)、龍的(de)傳說蘊(yun)涵著中國(guo)人(ren)所重(zhong)視的(de)天人(ren)合一的(de)宇宙觀(guan)(guan);仁者愛人(ren)互主(zhu)體觀(guan)(guan)的(de)訴求;陰(yin)陽交合的(de)發展觀(guan)(guan);兼容并包的(de)多元文化(hua)觀(guan)(guan)。中國(guo)龍文化(hua)內涵豐富(fu),從性(xing)質和(he)(he)(he)內涵來看,龍文化(hua)可(ke)分為三大類型:宗教(jiao)龍、政(zheng)治(zhi)龍和(he)(he)(he)藝術(shu)龍。宗教(jiao)龍即把龍當作圣物或神(shen)(shen)(shen)靈(ling)來崇(chong)(chong)拜(bai),把龍視為主(zhu)宰雨水之(zhi)神(shen)(shen)(shen)或保護神(shen)(shen)(shen)等(deng)。政(zheng)治(zhi)龍是(shi)統(tong)治(zhi)階級利(li)用(yong)人(ren)們普遍崇(chong)(chong)拜(bai)龍的(de)心理,把帝王(wang)說成是(shi)龍神(shen)(shen)(shen)的(de)化(hua)身,是(shi)神(shen)(shen)(shen)圣不(bu)可(ke)侵犯(fan)的(de),用(yong)以維(wei)護統(tong)治(zhi)。藝術(shu)龍就(jiu)是(shi)以藝術(shu)的(de)形式(shi)(shi)表(biao)現對龍的(de)敬仰和(he)(he)(he)崇(chong)(chong)拜(bai),即以雕刻、塑造、繪畫、舞蹈、神(shen)(shen)(shen)話(hua)傳說、競技活動(dong)等(deng)方式(shi)(shi)表(biao)現龍。
中國龍文化具有鮮明特色(se)。
1.悠久性(xing)。中(zhong)國(guo)龍(long)(long)崇拜歷史在世界上最為(wei)久遠。據考古發掘資料(liao),最早(zao)的龍(long)(long)形象(xiang)是在1994年(nian)發掘的遼(liao)寧(ning)阜新(xin)(xin)查(cha)海(hai)遺(yi)址中(zhong)發現的,這一遺(yi)址中(zhong)有一條距今七八(ba)千年(nian)的興隆(long)洼文(wen)化石(shi)塊堆塑龍(long)(long)。在新(xin)(xin)石(shi)器遺(yi)址中(zhong),還(huan)發現了眾多(duo)的龍(long)(long)形象(xiang)。至于玉龍(long)(long)和龍(long)(long)紋就更多(duo)。
2.延續(xu)性。龍文(wen)化在(zai)中國歷久不(bu)衰,歷朝歷代(dai)延續(xu)不(bu)斷,可(ke)以(yi)說是延續(xu)時間(jian)最(zui)長、生(sheng)命力最(zui)強的文(wen)化現象(xiang)之一。
3.多(duo)樣性。中國(guo)龍(long)文(wen)化豐富多(duo)樣。龍(long)的形象變化多(duo)樣,中國(guo)各(ge)朝代(dai)的龍(long)形象均有(you)所不同。各(ge)地與龍(long)有(you)關的民俗活動(dong)也各(ge)不相同,龍(long)的神話傳說豐富多(duo)彩,祭龍(long)儀式紛繁(fan)復雜。
4.普遍性。中(zhong)國大多數民族都崇拜(bai)龍(long),有龍(long)抬(tai)頭節習(xi)俗,帶有“龍(long)”字的(de)地(di)名(ming)(ming)、物名(ming)(ming)、人名(ming)(ming)遍布全國各(ge)地(di)。
5.整(zheng)合性。自(zi)秦(qin)漢之后(hou),龍(long)神崇拜與帝王崇拜結合在一(yi)起,龍(long)獲得(de)了更為顯赫的地位,這使各地區(qu)、各民族本來不(bu)同的龍(long)文化得(de)到整(zheng)合。中國(guo)龍(long)文化經過整(zheng)合,具有更強(qiang)的生命力(li)(li)和傳播力(li)(li)。
龍(long)生九子(zi):據明人(ren)李東陽(yang)《懷(huai)麓堂集》載,龍(long)生九子(zi)不(bu)成龍(long),各有所好。囚牛:性喜音樂,舊時多(duo)刻(ke)于(yu)胡琴頭上(shang)(shang)。睚眥(yá zì):平生好殺,喜血(xue)腥之氣(qi)。樣(yang)(yang)子(zi)像(xiang)長了(le)龍(long)角的(de)豺狼,怒目而視,雙角向后(hou)緊(jin)貼背部。常被(bei)雕飾在(zai)(zai)(zai)刀(dao)柄劍鞘上(shang)(shang)。嘲風(cháo fēng):喜好冒險,常用(yong)其形(xing)(xing)狀在(zai)(zai)(zai)殿角上(shang)(shang)作為裝(zhuang)飾,具有威懾妖魔、清(qing)除災禍的(de)含(han)義。蒲(pu)牢(pú láo):喜歡(huan)吼(hou)叫(jiao),人(ren)們常把(ba)它安在(zai)(zai)(zai)鐘上(shang)(shang)。狻猊(suān ní):形(xing)(xing)如獅,喜歡(huan)蹲坐。佛(fo)祖(zu)見(jian)它有耐(nai)心,便收在(zai)(zai)(zai)胯下當了(le)坐騎。赑屃(bì xì):似龜,好負重(zhong)。各地(di)的(de)宮殿、祠(ci)堂、陵墓(mu)中均可見(jian)到(dao)其背負石碑的(de)樣(yang)(yang)子(zi)。狴犴(bì àn):平生好訟,其形(xing)(xing)似虎,往(wang)往(wang)刻(ke)于(yu)獄(yu)門(men)之上(shang)(shang)。負屃(fù xì):平生好文,常盤繞在(zai)(zai)(zai)石碑碑文頭頂(ding)。螭吻(chī wěn):喜歡(huan)東張西望,經常被(bei)安排在(zai)(zai)(zai)建(jian)筑物(wu)的(de)屋脊上(shang)(shang),作建(jian)筑物(wu)上(shang)(shang)的(de)吻獸。不(bu)過民間(jian)傳(chuan)說中之龍(long)子(zi)遠(yuan)不(bu)止(zhi)上(shang)(shang)述九位,九乃虛指,以(yi)示數(shu)量(liang)之多(duo);又是陽(yang)極之貴(gui)數(shu),以(yi)示地(di)位尊崇。折射出我中華先人(ren)對(dui)子(zi)孫(sun)眾(zhong)多(duo)的(de)期盼、對(dui)變異(yi)性的(de)破解(jie)以(yi)及(ji)對(dui)后(hou)來習得(de)的(de)肯定(ding)的(de)文化理念。
龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang):唐(tang)玄(xuan)宗時,詘祠龍(long)(long)池(chi),設壇官致祭,以祭雨(yu)師之儀祭龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)。宋太(tai)祖沿用(yong)唐(tang)代祭五龍(long)(long)之制。宋徽宗大觀二年(1108 年)詘天下五龍(long)(long)皆(jie)封王(wang)(wang)(wang)(wang)(wang)(wang)爵。封青龍(long)(long)神為(wei)(wei)廣仁王(wang)(wang)(wang)(wang)(wang)(wang),赤龍(long)(long)神為(wei)(wei)嘉澤王(wang)(wang)(wang)(wang)(wang)(wang),黃龍(long)(long)神為(wei)(wei)孚應(ying)王(wang)(wang)(wang)(wang)(wang)(wang),白龍(long)(long)神為(wei)(wei)義濟王(wang)(wang)(wang)(wang)(wang)(wang),黑龍(long)(long)神為(wei)(wei)靈(ling)澤王(wang)(wang)(wang)(wang)(wang)(wang)。清同治(zhi)二年(1863年)又(you)封運河龍(long)(long)神為(wei)(wei)“延庥顯應(ying)分水(shui)龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)之神”,令河道總督以時致祭。在《西(xi)游記》中,龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)分別(bie)是∶東海敖廣、南(nan)海敖欽、西(xi)海敖閏(run)、北(bei)海敖順,稱為(wei)(wei)四海龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)。龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)(如四海龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang),五方(fang)龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang))是在中國(guo)古代龍(long)(long)神信(xin)仰(yang)及佛教龍(long)(long)王(wang)(wang)(wang)(wang)(wang)(wang)信(xin)仰(yang)的(de)(de)基礎上形成的(de)(de)。
龍(long)(long)脈(mo):風水(shui)學把起伏的山脈(mo)稱為龍(long)(long)脈(mo),古代“風水(shui)術”首推“地理五訣”,就是(shi)“覓龍(long)(long)、察砂、觀水(shui)、點穴、立向”。龍(long)(long)就是(shi)地理脈(mo)絡,土是(shi)龍(long)(long)的肉、石是(shi)龍(long)(long)的骨(gu)、草木是(shi)龍(long)(long)的毛(mao)發。尋(xun)龍(long)(long)首先應該先尋(xun)祖宗父母山脈(mo),審氣脈(mo)別生氣,分陰陽。最著名的龍(long)(long)脈(mo)為昆(kun)侖山和秦嶺(ling)。
龍的(de)傳人:所(suo)謂龍的(de)傳人,主要(yao)(yao)意思是(shi)說龍之血緣(yuan)的(de)傳承(cheng)人,說遠古的(de)先祖是(shi)人和(he)龍交合的(de)產(chan)物,次(ci)要(yao)(yao)意思是(shi)說龍之澤物無畏精神的(de)傳承(cheng)人。
生肖:龍(long)在中國傳(chuan)統的十(shi)二生肖中排列第五位(wei),對(dui)應的地支是辰,所(suo)以(yi)有辰龍(long)一(yi)說。龍(long)與鳳(feng)凰、麒麟、玄武一(yi)起(qi)并稱“四靈(ling)”。
元宵(xiao)節舞(wu)(wu)龍(long):舞(wu)(wu)龍(long)俗稱玩龍(long)燈,是一種(zhong)中國傳統民俗文化活動(dong)之一,每逢喜慶節日(ri)都(dou)會舞(wu)(wu)龍(long),以舞(wu)(wu)龍(long)的方式來祈求平(ping)安(an)和豐收(shou)。舞(wu)(wu)龍(long)時(shi),龍(long)跟著繡(xiu)球做各種(zhong)動(dong),穿插,不斷地展示扭、揮、仰、跪(gui)、跳、搖等(deng)多種(zhong)姿勢。
二月二,龍(long)抬(tai)頭(tou):農歷二月初(chu)二,俗稱青龍(long)節,傳說(shuo)是(shi)龍(long)抬(tai)頭(tou)的(de)日子。據易經(jing)中的(de)說(shuo)法,這(zhe)一天(tian)之前(qian),雖然已屬春(chun)天(tian),但還蟄伏(fu)著,稱之為“潛龍(long)在淵”。這(zhe)一天(tian)之后,陽氣(qi)上升,春(chun)意隱約可見(jian),故曰“見(jian)龍(long)在田(tian)”。顧名思(si)義(yi),龍(long)出現(xian)了,一切都開始嶄露(lu)頭(tou)角(jiao)。起初(chu)為“龍(long)頭(tou)節”,敬龍(long)祈雨,讓老天(tian)佑保農業豐收。更為普遍的(de)說(shuo)法是(shi)二月二龍(long)抬(tai)頭(tou),所以每個(ge)人都要去理(li)發,以沾染“龍(long)”氣(qi),迎取吉利。
端午(wu)(wu)節賽龍舟(zhou):龍舟(zhou)賽是一種古老民俗(su)活動。端午(wu)(wu)龍舟(zhou)競渡的(de)習俗(su),早(zao)(zao)在(zai)屈原(yuan)之(zhi)前已經存(cun)在(zai)。長江中下游廣(guang)大(da)地區,在(zai)新石器(qi)時(shi)代,有一種幾(ji)何印紋陶為特(te)征的(de)文化遺(yi)存(cun)。該(gai)遺(yi)存(cun)的(de)族(zu)(zu)(zu)屬,據專家推斷是一個崇拜龍的(de)圖(tu)(tu)騰的(de)部族(zu)(zu)(zu)——史稱百越族(zu)(zu)(zu)。出土陶器(qi)上的(de)紋飾和歷史傳(chuan)說示明,他們有斷發(fa)紋身的(de)習俗(su),生(sheng)活于水鄉,自比是龍的(de)子孫(sun)。最早(zao)(zao)是古越祖先將部落圖(tu)(tu)騰繪制在(zai)獨木舟(zhou)上,又劃著(zhu)這種舟(zhou)去探親訪友(you),有時(shi)大(da)家遇到一起,便會趁興比賽誰劃得快。在(zai)數千年的(de)歷史發(fa)展中,大(da)部分百越人已經融合到漢族(zu)(zu)(zu)中了,其(qi)余部分則(ze)演(yan)變為南方許多少(shao)數民族(zu)(zu)(zu)。隨著(zhu)龍神觀念逐漸(jian)(jian)成為炎黃子孫(sun)共同(tong)的(de)意(yi)識后,圖(tu)(tu)騰舟(zhou)也就演(yan)變成了各(ge)式各(ge)樣的(de)龍舟(zhou),并從(cong)中產生(sheng)出競渡的(de)游藝形(xing)式,此后漸(jian)(jian)漸(jian)(jian)形(xing)成為中國各(ge)地的(de)傳(chuan)統風俗(su)。
龍(long)(long)鳳(feng)呈祥:典(dian)出《孔叢子·記問》:“天子布德,將致(zhi)太(tai)平,則麟鳳(feng)龜(gui)龍(long)(long)先為之呈祥。”在中國(guo)傳統理念里,龍(long)(long)和(he)(he)鳳(feng)代表(biao)著吉祥如意,龍(long)(long)鳳(feng)一(yi)起使(shi)用多(duo)表(biao)示(shi)喜慶之事。傳說中秦穆(mu)公的女(nv)兒(er)弄(nong)玉(yu)和(he)(he)駙馬(ma)蕭史在華(hua)山隱(yin)居(ju)修煉,得道(dao)乘(cheng)龍(long)(long)鳳(feng)而去,后來(lai)(lai)人(ren)們為紀(ji)念弄(nong)玉(yu)和(he)(he)蕭史的動人(ren)故(gu)事,就用“龍(long)(long)鳳(feng)呈祥”來(lai)(lai)形容(rong)夫妻(qi)間比翼雙飛(fei)、恩愛(ai)相隨、相濡(ru)以沫(mo)、怡合百年的忠(zhong)貞愛(ai)情。
隨著中國人(ren)移(yi)民(min)海外,中國的龍文化也(ye)隨之流傳(chuan)到世界各地。
一兩(liang)千(qian)年以(yi)來(lai),日本(ben)農民(min)和(he)漁(yu)民(min)就一直祭祀和(he)崇拜龍(long),以(yi)求風調雨(yu)順五(wu)谷豐(feng)登。在高(gao)松冢古(gu)墳中(zhong)(zhong)(zhong)有一幅七世紀的(de)(de)(de)壁畫《青龍(long)圖》,其形(xing)態與中(zhong)(zhong)(zhong)國龍(long)相差無幾。日本(ben)的(de)(de)(de)古(gu)建筑中(zhong)(zhong)(zhong),中(zhong)(zhong)(zhong)國漢(han)唐(tang)明清時(shi)期龍(long)的(de)(de)(de)形(xing)態較多見,先秦時(shi)期的(de)(de)(de)龍(long)則少見。可見中(zhong)(zhong)(zhong)國龍(long)的(de)(de)(de)藝(yi)術是(shi)從漢(han)代開始大量傳入日本(ben)的(de)(de)(de)。
中(zhong)國龍(long)文(wen)化(hua)傳入東南亞(ya)要比日本(ben)早(zao)的(de)多,因(yin)而顯得更具原(yuan)始文(wen)化(hua)的(de)特性。龍(long)的(de)頭大,有(you)些像獅子或牛(niu),腹粗,尾大,足(zu)小(xiao)。這種龍(long)的(de)形象在(zai)這一地區的(de)建筑、服飾(shi)(shi)、雕刻,以及(ji)龍(long)舟、龍(long)舞和龍(long)燈等(deng)民俗活(huo)動中(zhong),隨處可見。長江(jiang)以南有(you)星羅棋布的(de)江(jiang)河湖泊。龍(long)舟文(wen)化(hua)甚為發(fa)達。指揮龍(long)舟競(jing)渡的(de)銅鼓飾(shi)(shi)有(you)龍(long)鳳等(deng)吉祥動物圖案。
日(ri)本(ben)(ben)在(zai)唐代(dai)時與(yu)中(zhong)(zhong)國(guo)(guo)頻(pin)繁往來,大量學習中(zhong)(zhong)國(guo)(guo)文化(hua),促進(jin)了(le)其社會進(jin)步。如(ru)日(ri)本(ben)(ben)的(de)傳(chuan)統(tong)建筑(zhu)和傳(chuan)統(tong)服(fu)飾其實(shi)完全就(jiu)(jiu)(jiu)是中(zhong)(zhong)國(guo)(guo)唐代(dai)時的(de)樣子。而在(zai)那個時候,中(zhong)(zhong)國(guo)(guo)的(de)龍都是三(san)爪(zhua),日(ri)本(ben)(ben)也就(jiu)(jiu)(jiu)只能(neng)從中(zhong)(zhong)國(guo)(guo)引進(jin)三(san)爪(zhua)的(de)龍。在(zai)中(zhong)(zhong)國(guo)(guo)出現四爪(zhua)龍后,已經開(kai)始閉關鎖國(guo)(guo),與(yu)日(ri)本(ben)(ben)斷了(le)往來。而韓國(guo)(guo)一直(zhi)到清末(mo)前都是中(zhong)(zhong)國(guo)(guo)的(de)附(fu)屬國(guo)(guo),當中(zhong)(zhong)國(guo)(guo)明(ming)代(dai)統(tong)治(zhi)者開(kai)始用五(wu)爪(zhua)龍圖案(an)的(de)時候,自(zi)然不(bu)可(ke)能(neng)讓屬國(guo)(guo)和自(zi)己平起平坐,於是韓國(guo)(guo)的(de)龍就(jiu)(jiu)(jiu)只能(neng)是四爪(zhua)了(le)。
龍(long)生(sheng)(sheng)(sheng)九(jiu)(jiu)子(zi)是(shi)指龍(long)生(sheng)(sheng)(sheng)九(jiu)(jiu)個兒子(zi),九(jiu)(jiu)個兒子(zi)都不(bu)成龍(long),各有(you)不(bu)同。所謂“龍(long)生(sheng)(sheng)(sheng)九(jiu)(jiu)子(zi)”,并(bing)非龍(long)恰好(hao)生(sheng)(sheng)(sheng)九(jiu)(jiu)子(zi)。中(zhong)國傳統(tong)文化中(zhong),以九(jiu)(jiu)來(lai)表示極多,有(you)至高無上地位,九(jiu)(jiu)是(shi)個虛數,也是(shi)貴數,所以用來(lai)描述龍(long)子(zi)。龍(long)有(you)九(jiu)(jiu)子(zi)這個說法(fa)由來(lai)已(yi)久,但是(shi)究竟是(shi)哪九(jiu)(jiu)種動物一(yi)直沒有(you)說法(fa),直到明朝(chao)才出(chu)現了(le)各種說法(fa)。明代一(yi)些學人筆(bi)記(ji),如陸容的(de)《菽(shu)園雜(za)記(ji)》、李東陽的(de)《懷(huai)麓堂(tang)集》、楊慎(shen)的(de)《升庵集》、李詡的(de)《戒(jie)庵老(lao)人漫(man)筆(bi)》、徐應秋(qiu)的(de)《玉芝堂(tang)談蕓》等,對(dui)諸位龍(long)子(zi)的(de)情況均有(you)記(ji)載,但不(bu)統(tong)一(yi)。
龍(long)(long)生(sheng)(sheng)九子(zi)古(gu)時民間有“龍(long)(long)生(sheng)(sheng)九子(zi),不成龍(long)(long),各有所好”的傳(chuan)說(shuo)(shuo)。但九子(zi)是什么,說(shuo)(shuo)法也不同。我們(men)主(zhu)要以年份偏(pian)老(lao)并已經被后人整理成書(shu)的《中國吉(ji)祥圖說(shuo)(shuo)》來了解具體(ti)是哪九子(zi)。
1.老大(da)囚牛,喜音(yin)樂,蹲(dun)立于琴頭;
2.老(lao)二睚(ya)眥(zi)(yázì),嗜(shi)殺喜斗,刻鏤于刀環(huan)、劍柄吞口;
3.老(lao)三嘲風,形似獸,平(ping)生好險又好望,殿臺角(jiao)上的(de)走獸是(shi)它(ta)的(de)遺像(xiang)。也有(you)人(ren)一直認(ren)為(wei)它(ta)是(shi)有(you)著龍(long)脈的(de)鳳;
4.四(si)子蒲(pu)牢(pú láo),受擊(ji)就大(da)聲(sheng)吼叫(jiao),充作洪鐘(zhong)提梁的獸鈕,助其鳴(ming)聲(sheng)遠揚;
5.五子(zi)狻猊(suān ní),形(xing)如獅,喜(xi)煙(yan)好坐,所以(yi)形(xing)象一般出現于香爐(lu)上,隨之(zhi)吞煙(yan)吐霧
6.六(liu)子(zi)霸下,又名赑屃(bì xì),似龜有齒(chi),喜歡(huan)負重,是(shi)碑下龜;
7.七子狴犴(bì àn),形(xing)似(si)虎,好訟,獄門或官衙正(zheng)堂兩側有其像;
8.八子負屃(fù xì),身(shen)似龍,雅好斯文,盤(pan)繞(rao)在石(shi)碑頭頂;
9.老(lao)九螭吻(chī wěn),又名鴟(chi)(chī)尾或鴟(chi)吻,口潤嗓粗而好吞,遂成(cheng)殿脊兩端的吞脊獸,取(qu)其滅火消災(zai)。
其他:
饕餮:四兇之一,原為(wei)縉云氏之子。
貔貅:帶有祥瑞之氣的一種神獸。
龍(long)(long)(long)(long)(long)(long)為文化本(ben)源。《易(yi)》乃群(qun)經之(zhi)(zhi)首,大(da)(da)(da)道之(zhi)(zhi)源。而《易(yi)》之(zhi)(zhi)源,則可(ke)追溯至龍(long)(long)(long)(long)(long)(long)書。《易(yi)》中(zhong),主(zhu)卦為乾、坤二(er)卦。乾卦之(zhi)(zhi)中(zhong),《易(yi)·乾·爻(yao)(yao)辭》則按六爻(yao)(yao)之(zhi)(zhi)順序揭示了事物包括人(ren)生(sheng)(sheng)成(cheng)長(chang)的(de)(de)普(pu)遍規律,以龍(long)(long)(long)(long)(long)(long)成(cheng)長(chang)于水中(zhong)為喻,提(ti)(ti)煉、總(zong)結出成(cheng)長(chang)為遨(ao)游天(tian)地之(zhi)(zhi)成(cheng)功者(zhe)的(de)(de)六個(ge)人(ren)生(sheng)(sheng)階(jie)(jie)(jie)段(duan)。如初(chu)九:潛龍(long)(long)(long)(long)(long)(long),勿用。指(zhi)(zhi)人(ren)生(sheng)(sheng)初(chu)期,象(xiang)(xiang)征人(ren)生(sheng)(sheng)的(de)(de)學(xue)習階(jie)(jie)(jie)段(duan)。九二(er):見(jian)龍(long)(long)(long)(long)(long)(long)在(zai)田,利(li)見(jian)大(da)(da)(da)人(ren)。指(zhi)(zhi)龍(long)(long)(long)(long)(long)(long)之(zhi)(zhi)羽翼(yi)初(chu)豐,象(xiang)(xiang)征人(ren)生(sheng)(sheng)的(de)(de)實習階(jie)(jie)(jie)段(duan)。九三:君子終日乾乾,夕惕若(ruo),厲無咎(jiu)。指(zhi)(zhi)閱歷經驗均已具備(bei),象(xiang)(xiang)征人(ren)生(sheng)(sheng)的(de)(de)創業(ye)階(jie)(jie)(jie)段(duan)。九四:或(huo)躍在(zai)淵,無咎(jiu)。指(zhi)(zhi)人(ren)生(sheng)(sheng)已達到德才兼備(bei),象(xiang)(xiang)征人(ren)生(sheng)(sheng)的(de)(de)成(cheng)功階(jie)(jie)(jie)段(duan)。九五:飛(fei)龍(long)(long)(long)(long)(long)(long)在(zai)天(tian),利(li)見(jian)大(da)(da)(da)人(ren)。指(zhi)(zhi)龍(long)(long)(long)(long)(long)(long)騰出江(jiang)河,飛(fei)離陸地,象(xiang)(xiang)征人(ren)生(sheng)(sheng)追求與成(cheng)就已到極(ji)(ji)(ji)致。上九:亢龍(long)(long)(long)(long)(long)(long)有悔,揭示出物極(ji)(ji)(ji)必反,盛(sheng)極(ji)(ji)(ji)而衰的(de)(de)鐵律。《易(yi)·坤·爻(yao)(yao)辭》,則是對(dui)處于從(cong)屬(shu)地位者(zhe)成(cheng)長(chang)階(jie)(jie)(jie)段(duan)之(zhi)(zhi)歸納、提(ti)(ti)煉與詮釋(shi)。其最(zui)后(hou)階(jie)(jie)(jie)段(duan)之(zhi)(zhi)上六,則有“戰龍(long)(long)(long)(long)(long)(long)于野,其血玄黃(huang)”之(zhi)(zhi)句(ju),意(yi)為陰盛(sheng)之(zhi)(zhi)極(ji)(ji)(ji),從(cong)屬(shu)者(zhe)轉變(bian)為主(zhu)導者(zhe),難(nan)度很大(da)(da)(da),代(dai)價亦大(da)(da)(da),要有充(chong)分的(de)(de)心理(li)與應變(bian)準備(bei)。
民間層(ceng)面,龍的影響更(geng)大,以龍為姓分布甚廣;龍王廟遍布神州,地名中(zhong)多有(you)以龍為名;動物中(zhong)有(you)地龍、變色(se)龍等(deng)(deng);植物中(zhong)之龍眼、龍膽等(deng)(deng)。鄉間廟會舞龍燈,江南(nan)水鄉賽龍舟,皆(jie)源遠流(liu)長。
龍(long)是正義化身,炎黃子(zi)孫賦予龍(long)諸多美好善良之心(xin)性。民間有“二(er)月二(er),龍(long)抬(tai)頭(tou)”之說(shuo),傳(chuan)(chuan)說(shuo)小白(bai)龍(long)曾因行(xing)雨救民而得罪玉帝,為懷念小白(bai)龍(long)的恩德,民間將二(er)月二(er)定為春龍(long)節,焚香禱告,祈求(qiu)來年風(feng)調雨順(shun),五谷豐(feng)登(deng)。而傳(chuan)(chuan)統(tong)的春節,也于(yu)(yu)此(ci)日正式結(jie)束。龍(long)可代表(biao)英(ying)雄。龍(long)之形象幾(ji)乎活躍于(yu)(yu)各個層面(mian)和領域,具有強(qiang)大的生命力與感召力,是理想中英(ying)雄之典型。
一個民族的文化是(shi)這個民族精(jing)神(shen)的載體,多(duo)姿(zi)多(duo)彩的龍文化中(zhong)(zhong),從中(zhong)(zhong)也可(ke)看出(chu)古代(dai)中(zhong)(zhong)國人的人文精(jing)神(shen)。
創新(xin)精神(shen)。龍(long)(long)文化歷久不(bu)衰,與古代中國人(ren)的(de)創新(xin)精神(shen)分不(bu)開。龍(long)(long)文化經歷了若干發展階(jie)段(duan),每一(yi)個(ge)發展階(jie)段(duan)主要(yao)是通(tong)過內部創新(xin)完成(cheng)的(de)。觀察各個(ge)歷史時期不(bu)同(tong)的(de)龍(long)(long)藝(yi)術(shu)形態,從無角(jiao)到有角(jiao),從無翼到有翼,從無足到有足,可看出龍(long)(long)形象是經過不(bu)斷創新(xin)而形成(cheng)的(de)。
綜合(he)精神(shen)。龍的(de)形(xing)象是古(gu)代(dai)中國人綜合(he)了(le)走獸(shou)、飛禽、水中動物和爬行動物的(de)優長而形(xing)成(cheng)的(de)。龍文化的(de)綜合(he)性還表現于長期的(de)發展過程中,龍不斷吸(xi)收外來的(de)優秀藝(yi)術元素,從(cong)而使(shi)其形(xing)象更(geng)為完整。比如,唐宋(song)時期龍吸(xi)收了(le)印度佛(fo)教中獅子的(de)形(xing)象,頭圓(yuan)而豐滿,腦后披(pi)鬣,鼻子也(ye)近(jin)似(si)獅鼻,增(zeng)加了(le)龍的(de)威(wei)信感。
包容(rong)精(jing)神(shen)。古(gu)代(dai)龍(long)(long)(long)文化(hua)豐富多彩,與(yu)古(gu)代(dai)中(zhong)(zhong)國(guo)人的(de)包容(rong)精(jing)神(shen)分不開。中(zhong)(zhong)國(guo)龍(long)(long)(long)文化(hua)在自己的(de)發展過(guo)程中(zhong)(zhong),曾(ceng)受到來自印度(du)的(de)龍(long)(long)(long)王信仰的(de)沖(chong)擊,但中(zhong)(zhong)國(guo)人并沒有(you)將(jiang)其(qi)拒之門外,而是包容(rong)與(yu)改造,形成了(le)中(zhong)(zhong)國(guo)化(hua)的(de)龍(long)(long)(long)王,豐富了(le)中(zhong)(zhong)國(guo)龍(long)(long)(long)文化(hua)的(de)內涵。
進(jin)取精神(shen)。從古代中(zhong)國人描述(shu)的龍(long)形象來看,龍(long)具有很強的進(jin)取精神(shen)。龍(long)的活(huo)動(dong)空間十分廣(guang)闊(kuo),能上九天,能潛深(shen)淵。各種(zhong)藝術中(zhong)的龍(long)形象,大(da)多是(shi)飛龍(long)、騰龍(long)或奔(ben)龍(long),朝氣蓬勃,奮(fen)發向上,威武不屈。神(shen)話(hua)傳(chuan)說中(zhong)的龍(long),大(da)多是(shi)一往無前、勢(shi)不可擋、無所(suo)畏(wei)懼的。這些都是(shi)古代龍(long)開拓進(jin)取精神(shen)的表現。
獨立(li)精神(shen)。中(zhong)(zhong)國龍(long)(long)(long)的藝(yi)術形象(xiang),與龍(long)(long)(long)有關的種種文化(hua)現象(xiang)也自成(cheng)一體、獨具(ju)一格。在中(zhong)(zhong)國傳(chuan)統文化(hua)中(zhong)(zhong),龍(long)(long)(long)文化(hua)雖(sui)與儒教、佛教和(he)道教有著密不可分的關系,但始終保持著相(xiang)對的獨立(li)性(xing),不附屬于任何一種宗教。
龍(long)(long)(long)(long)文化(hua)(hua)是中(zhong)國傳統(tong)文化(hua)(hua)的(de)典型(xing)代表。這其中(zhong)既(ji)有糟粕(po),也有精華。歷史上(shang)宗教性(xing)和(he)政治(zhi)性(xing)的(de)龍(long)(long)(long)(long)崇拜,如祭(ji)龍(long)(long)(long)(long)求雨、祭(ji)龍(long)(long)(long)(long)求子、祭(ji)龍(long)(long)(long)(long)求平安和(he)“真龍(long)(long)(long)(long)天子”等(deng)觀(guan)念(nian),應(ying)予以(yi)拋棄。但(dan)藝術性(xing)和(he)民(min)間性(xing)的(de)龍(long)(long)(long)(long)文化(hua)(hua)具(ju)有很強的(de)生命力,如舞龍(long)(long)(long)(long)燈(deng)、賽龍(long)(long)(long)(long)舟(zhou)等(deng)與龍(long)(long)(long)(long)有關的(de)民(min)俗活動(dong),應(ying)作為非物質文化(hua)(hua)遺產予以(yi)保護(hu)。
在當代,還應當發揮(hui)龍(long)文化的(de)(de)凝聚作(zuo)用。在歷史上,無論朝(chao)代怎樣更迭,龍(long)文化的(de)(de)傳(chuan)承始終如一。海內外華人(ren)均以“龍(long)”為(wei)中(zhong)華民族的(de)(de)象征。因此,在宣傳(chuan)和弘揚龍(long)文化的(de)(de)過(guo)程中(zhong),應充(chong)分發揮(hui)其具有的(de)(de)凝聚力(li)和向心力(li)作(zuo)用。
“龍”雖然(ran)在英文中一般翻譯為“dragon”,而(er)歐美西(xi)方(fang)文化中的“dragon”與中國傳統的龍除(chu)了外(wai)觀容貌(mao)上有一些相似外(wai),背景和象(xiang)征(zheng)意義都分別甚大。
在基督教(jiao)流行之前,西方(fang)的(de)“dragon”一直是維京人、塞爾特人和(he)撒克(ke)遜(xun)人的(de)民族象征,這點和(he)東(dong)方(fang)龍無異(yi)。隨(sui)著基督教(jiao)勢力的(de)壯大,龍和(he)蛇(she)的(de)負面(mian)涵(han)義被(bei)放大,其在《新約全書》的(de)啟示錄中(zhong)被(bei)描繪為邪(xie)惡的(de)“古蛇(she)”、“魔鬼”、“撒旦(dan)”,從此西方(fang)龍就(jiu)常與邪(xie)惡畫上等號。
但(dan)是西方(fang)龍與(yu)東方(fang)龍的區別并不是簡單的“善與(yu)惡”的區別。就如(ru)同毛主席和其他(ta)偉人所說的:“好與(yu)壞,善與(yu)惡,在(zai)任何事物(wu)身上都是同時存在(zai)的,就像(xiang)一枚硬幣的正反兩面(mian)。”
就像在(zai)(zai)大多人眼(yan)里(li),邪(xie)惡(e)的西方龍(long)(long)(dragon)中(zhong),也(ye)有作(zuo)為護國(guo)神龍(long)(long)的威爾士(shi)紅龍(long)(long),作(zuo)為圖騰(teng)守護神的北歐維京海龍(long)(long);而在(zai)(zai)普遍寓意吉祥(xiang)的中(zhong)國(guo)龍(long)(long)中(zhong),也(ye)有惡(e)龍(long)(long)的存在(zai)(zai)。
如《漢書》記載有(you)“盛冬雷電,潛龍為孽。繼以(yi)隕星流彗(hui),維(wei)、填上見,日蝕有(you)背鄉”,《論(lun)衡》有(you)“洪水(shui)滔天(tian),蛇、龍為害(hai),堯遂(sui)使禹治水(shui)”,明代(dai)《萬(wan)歷野獲(huo)編(bian)》:“漢世謂滇(dian)池為邪(xie)龍,云南(nan)蓋苦龍為孽也(ye),今乃以(yi)震(zhen)表異(yi)”,清(qing)代(dai)古籍《陔余叢考(kao)》:“灌口二郎神,乃祠李(li)冰父子也(ye)。冰,秦時(shi)守其地,有(you)龍為孽,冰鎖(suo)之于離堆之下”。
歷代都(dou)有龍作惡(e)為(wei)孽(nie)的記(ji)載,說(shuo)到(dao)底,無論西(xi)方龍或是(shi)中國神龍,都(dou)是(shi)一個極為(wei)龐大的族(zu)群,不(bu)能以單純(chun)的善(shan)惡(e)概括之(zhi)。
21世紀(ji)全世界更多的(de)人(ren)也(ye)已經意(yi)識到了這一點(dian),所以世界上不存在絕(jue)對(dui)好和絕(jue)對(dui)壞的(de)東西,而且好壞的(de)評判往往還(huan)與評判者自身的(de)立場有(you)關——這就是辯證(zheng)的(de)思(si)想。雖然還(huan)沒有(you)確切可靠(kao)的(de)證(zheng)據能證(zheng)明龍(long)是真(zhen)實存在于(yu)客觀世界的(de),但(dan)它在人(ren)類(lei)所留下的(de)傳說中顯然也(ye)同樣符合辯證(zheng)法。