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人物形象

燭(zhu)龍是人(ren)臉龍身的大神，紅色(se)的皮膚，住在北方(fang)極寒(han)之(zhi)地， 身長千里， 睜開(kai)眼就(jiu)為白(bai)晝， 閉上(shang)眼則(ze)為夜晚， 吹(chui)氣(qi)為冬天， 呼氣(qi)為夏(xia)天， 能呼風喚雨(yu)。

古代文獻(xian)中(zhong)關于燭龍形象(xiang)的文字描述，主(zhu)要有(you)三種，分(fen)別出自《山海經》、《淮南子(zi)》和郭璞(pu)的《山海經注(zhu)》。三種說(shuo)法均(jun)為龍蛇(she)之(zhi)身，大同(tong)小異。

《淮(huai)南(nan)子》：“燭龍在雁門北，蔽于委羽之山(shan)，不見日(ri)，其神人(ren)面龍身而無足(zu)。”

郭璞《山海經注》：“《淮南子(zi)》曰：（燭龍(long)）龍(long)身一足。”

人物經歷

燭龍原型

太陽說

燭(zhu)龍(long)即太陽說(shuo)。 此說(shuo)最古， 上引《 易緯乾坤鑿度》 即開其先河(he)。清(qing)人俞(yu)正(zheng)燮發明其說(shuo)， 其《 癸巳存(cun)稿 ·燭(zhu)龍(long)》 條備引古書(shu)燭(zhu)龍(long)之文， 認為“ 燭(zhu)龍(long)即日(ri)之名” 。并稱(cheng)燭(zhu)龍(long)之說(shuo)出自(zi)蓋天說(shuo)宇(yu)宙(zhou)觀。

火燭說

姜亮夫《 楚辭通故(gu) · 燭(zhu)(zhu)龍》 所據材料全抄自俞氏， 但其說卻大(da)相徑庭(ting)， 他認為(wei)“ 燭(zhu)(zhu)龍”即“ 祝融(rong)” 之音(yin)轉， 燭(zhu)(zhu)龍傳說即“ 祝融(rong)傳說之分化” ， 又(you)謂： “ 古(gu)人束草木為(wei)燭(zhu)(zhu)， 修然而長， 以光為(wei)熱， 遠謝(xie)日力，而形則有似于(yu)龍。龍者(zhe)， 古(gu)之神(shen)物(wu)， 名(ming)曰(yue)(yue)神(shen)， 曰(yue)(yue)燭(zhu)(zhu)龍。”

開辟神說

袁珂(ke)《 山(shan)海經校注(zhu)》 把燭龍與(yu)開(kai)天辟地(di)的盤(pan)古(gu)等同(tong)起來(lai)，并(bing)說： “ 說者謂此神(shen)當(dang)即(ji)是(shi)原始(shi)的開(kai)辟神(shen)， 征于任(ren)昉 《述異記(ji)》 ： ‘ 先儒(ru)說： 盤(pan)古(gu)氏泣為(wei)(wei)(wei)(wei)江河(he)， 氣為(wei)(wei)(wei)(wei)風(feng)， 聲為(wei)(wei)(wei)(wei)雷， 目瞳(tong)為(wei)(wei)(wei)(wei)電(dian)。古(gu)說： 盤(pan)古(gu)氏喜為(wei)(wei)(wei)(wei)晴， 怒為(wei)(wei)(wei)(wei)陰。’ 《 廣博物志(zhi)》 卷九引《 五運歷年紀(ji)》 ： ‘ 盤(pan)古(gu)之(zhi)君， 龍首蛇(she)身(shen)， 噓為(wei)(wei)(wei)(wei)風(feng)雨， 吹為(wei)(wei)(wei)(wei)雷電(dian)， 開(kai)目為(wei)(wei)(wei)(wei)晝， 閉目為(wei)(wei)(wei)(wei)夜。’ 信然。盤(pan)古(gu)蓋后來(lai)傳說之(zhi)開(kai)辟神(shen)也。

蒼龍星宿說

先(xian)秦兩漢之書言燭(zhu)(zhu)(zhu)龍，皆本自《山(shan)(shan)海(hai)經(jing)》，故(gu)稽考(kao)燭(zhu)(zhu)(zhu)龍神話的來歷，需從《山(shan)(shan)海(hai)經(jing)》入手，縱觀《山(shan)(shan)海(hai)經(jing)》關于(yu)燭(zhu)(zhu)(zhu)龍的敘述(shu)，其(qi)要(yao)點有三：第一，燭(zhu)(zhu)(zhu)龍的方位。《大荒北(bei)(bei)經(jing)》明言燭(zhu)(zhu)(zhu)龍居(ju)于(yu)“西北(bei)(bei)海(hai)之外”的章尾(wei)山(shan)(shan)，則(ze)燭(zhu)(zhu)(zhu)龍場景居(ju)于(yu)《大荒經(jing)》版圖之西北(bei)(bei)隅(yu)，《海(hai)外北(bei)(bei)經(jing)》敘事首起西北(bei)(bei)隅(yu)而終于(yu)東(dong)北(bei)(bei)隅(yu)，燭(zhu)(zhu)(zhu)陰(yin)列此(ci)經(jing)之首，則(ze)其(qi)于(yu)《海(hai)外經(jing)》版圖，亦必處西北(bei)(bei)隅(yu)。

第二(er)，燭龍(long)之形(xing)象。《大荒經(jing)》謂其(qi)(qi)“人(ren)面(mian)(mian)蛇(she)身(shen)(shen)而赤，直目(mu)正乘”，《海外經(jing)》謂其(qi)(qi)“身(shen)(shen)長千里”，“其(qi)(qi)為物(wu)人(ren)面(mian)(mian)蛇(she)身(shen)(shen)赤色”，則其(qi)(qi)為物(wu)身(shen)(shen)形(xing)綿(mian)長，人(ren)面(mian)(mian)蛇(she)身(shen)(shen)，且(qie)為紅色。

第三，燭(zhu)(zhu)龍(long)(long)之神(shen)異。《大荒(huang)經》謂“其(qi)(qi)(qi)(qi)瞑(ming)乃晦，其(qi)(qi)(qi)(qi)視乃明(ming)，不(bu)(bu)食不(bu)(bu)寢不(bu)(bu)息，風雨是謁。”《海(hai)外經》謂其(qi)(qi)(qi)(qi)“視為晝，瞑(ming)為夜(ye)(ye)，吹(chui)為冬，呼為夏，不(bu)(bu)飲不(bu)(bu)食不(bu)(bu)息，息為風。”其(qi)(qi)(qi)(qi)視瞑(ming)關(guan)(guan)乎(hu)晝夜(ye)(ye)時辰(chen)，其(qi)(qi)(qi)(qi)呼吸關(guan)(guan)乎(hu)冬夏季節，其(qi)(qi)(qi)(qi)氣息關(guan)(guan)乎(hu)風雨氣象，則燭(zhu)(zhu)龍(long)(long)之神(shen)異全在其(qi)(qi)(qi)(qi)與時序的(de)關(guan)(guan)系，表明(ming)此正古人(ren)之所(suo)以關(guan)(guan)注燭(zhu)(zhu)龍(long)(long)的(de)要義所(suo)在。燭(zhu)(zhu)龍(long)(long)與時序之間的(de)關(guan)(guan)系既為古人(ren)所(suo)盛稱，則考(kao)究(jiu)燭(zhu)(zhu)龍(long)(long)神(shen)話的(de)來龍(long)(long)去脈就應由此著眼(yan)。

那(nei)么(me)，這種身形蜿蜒(yan)如蛇、體長千里、燭然(ran)如火、呼(hu)吸吐吶關(guan)乎(hu)時序并且以“龍(long)”為(wei)(wei)(wei)(wei)名(ming)的(de)神異之(zhi)物(wu)，所象征的(de)究(jiu)竟(jing)是何種自然(ran)現象呢？只要對(dui)于華夏(xia)上(shang)古(gu)大火紀時的(de)習俗有(you)所了解，就不難由此聯想到天(tian)上(shang)的(de)龍(long)，即逶迤于天(tian)際的(de)蒼龍(long)星(xing)象。不同季節(jie)的(de)龍(long)星(xing)星(xing)象皆在《山(shan)海經(jing)》中留下清晰可辨(bian)的(de)印(yin)記(ji)，夔龍(long)為(wei)(wei)(wei)(wei)春天(tian)之(zhi)升龍(long)，應(ying)龍(long)為(wei)(wei)(wei)(wei)夏(xia)天(tian)之(zhi)飛龍(long)，燭龍(long)為(wei)(wei)(wei)(wei)秋天(tian)之(zhi)降龍(long)，相柳為(wei)(wei)(wei)(wei)冬天(tian)之(zhi)潛龍(long)，《山(shan)海經(jing)》對(dui)于蒼龍(long)星(xing)象在每(mei)個季節(jie)和(he)方位的(de)星(xing)象形態和(he)授時功用皆有(you)生動的(de)寫(xie)照，全(quan)面而系(xi)統(tong)地反映了原始的(de)龍(long)星(xing)紀時習俗，為(wei)(wei)(wei)(wei)華夏(xia)上(shang)古(gu)天(tian)文(wen)學(xue)和(he)歷(li)法歲時制(zhi)度(du)的(de)研究(jiu)提供了一(yi)條足供參證(zheng)的(de)史料(liao)，也為(wei)(wei)(wei)(wei)證(zheng)明《山(shan)海經(jing)》與上(shang)古(gu)天(tian)文(wen)歷(li)法的(de)關(guan)系(xi)提供了有(you)一(yi)條有(you)力的(de)證(zheng)據。

反對觀點

以上諸說實皆一面(mian)之詞，俱不可從(cong)。

第一，燭(zhu)龍(long)“視為晝(zhou)，瞑(ming)為夜”（《海(hai)外北(bei)經》），有(you)似于日，然《天(tian)問》謂(wei)：“日安不到，燭(zhu)龍(long)何照(zhao)？”《淮(huai)南子·地形訓》謂(wei)：“燭(zhu)龍(long)在雁門北(bei)，蔽于委羽之(zhi)山，不見日。” 《詩(shi)含(han)神霧》云：“天(tian)不足西北(bei)，無有(you)陰陽(yang)消息(xi)，故(gu)(gu)有(you)龍(long)銜火精以照(zhao)天(tian)門中。”明謂(wei)燭(zhu)龍(long)所(suo)在為日照(zhao)所(suo)不及的幽暗之(zhi)域，則燭(zhu)龍(long)非太(tai)陽(yang)明矣，故(gu)(gu)“太(tai)陽(yang)說”不可從。

第(di)二，“燭(zhu)(zhu)龍(long)”與“祝融(rong)”固然聲韻相(xiang)近，但典籍中所(suo)載祝融(rong)之(zhi)(zhi)事和上引所(suo)載燭(zhu)(zhu)龍(long)諸事全不相(xiang)涉，而以“燭(zhu)(zhu)龍(long)”之(zhi)(zhi)名緣乎(hu)“束草木(mu)為燭(zhu)(zhu)”之(zhi)(zhi)形，則(ze)純(chun)屬想當然之(zhi)(zhi)詞，且燭(zhu)(zhu)龍(long)之(zhi)(zhi)神異又于草木(mu)之(zhi)(zhi)火燭(zhu)(zhu)何涉？故姜氏(shi)“火燭(zhu)(zhu)說”亦(yi)不可從。

第(di)三(san)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)辟(pi)神(shen)，《藝文(wen)類聚(ju)》卷(juan)一(yi)(yi)引(yin)(yin)《三(san)五(wu)歷(li)紀》云(yun)(yun)：“天(tian)(tian)地(di)(di)(di)渾沌如雞子，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其(qi)中(zhong)。萬(wan)八(ba)千歲，開(kai)(kai)天(tian)(tian)辟(pi)地(di)(di)(di)，陽清為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)，陰濁為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)。盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)生(sheng)(sheng)其(qi)中(zhong)，一(yi)(yi)日九變(bian)，神(shen)于天(tian)(tian)，圣于地(di)(di)(di)。天(tian)(tian)日高(gao)一(yi)(yi)丈(zhang)，地(di)(di)(di)日厚一(yi)(yi)丈(zhang)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)日長一(yi)(yi)丈(zhang)。如此萬(wan)八(ba)千歲，天(tian)(tian)數極高(gao)，地(di)(di)(di)數極深(shen)，盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)極長。”稱天(tian)(tian)地(di)(di)(di)渾沌是(shi)(shi)(shi)由(you)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)開(kai)(kai)辟(pi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)和地(di)(di)(di)的(de)。清馬骕《繹史》卷(juan)一(yi)(yi)引(yin)(yin)《五(wu)運(yun)歷(li)年紀》云(yun)(yun)：“元氣溕鴻，萌(meng)芽茲始(shi)，遂分天(tian)(tian)地(di)(di)(di)，肇立(li)乾(qian)坤，啟陰感(gan)陽，分布元氣，乃孕(yun)中(zhong)和，是(shi)(shi)(shi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人(ren)也。首生(sheng)(sheng)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)，垂死(si)化身，氣成(cheng)風云(yun)(yun)，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷霆(ting)，左(zuo)眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日，右(you)眼為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)月，四肢(zhi)五(wu)體，為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四極五(wu)岳(yue)(yue)(yue)，血(xue)液為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河，筋脈為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)(di)(di)理，肌肉為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)田(tian)土(tu)，發髭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)星(xing)辰，皮毛為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草(cao)木，齒骨為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金石，精髓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)珠玉(yu)，汗流為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雨澤，身之(zhi)諸蟲，因風所(suo)(suo)感(gan)，化為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)黎甿(meng)。”則謂世(shi)(shi)間(jian)萬(wan)物為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)死(si)后身體所(suo)(suo)化，任(ren)昉(fang)《述(shu)異記》云(yun)(yun)：“昔盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏之(zhi)死(si)也，頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)四岳(yue)(yue)(yue)，目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)日月，脂(zhi)膏為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)海(hai)(hai)，毛發為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)草(cao)木。秦(qin)漢(han)間(jian)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏頭為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)東岳(yue)(yue)(yue)，腹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)中(zhong)岳(yue)(yue)(yue)，左(zuo)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)岳(yue)(yue)(yue)，右(you)臂為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)北岳(yue)(yue)(yue)，足為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)西岳(yue)(yue)(yue)。先儒(ru)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏泣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)江(jiang)河，氣為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風，聲為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷，目(mu)瞳為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)電。古(gu)(gu)(gu)(gu)(gu)(gu)(gu)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏喜為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)晴，怒(nu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)陰，吳楚間(jian)說(shuo)：盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏夫妻，陰陽之(zhi)始(shi)也。今(jin)南(nan)海(hai)(hai)有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏墓，亙為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)百(bai)里，俗云(yun)(yun)：后人(ren)追葬盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)魂也。桂林有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏廟(miao)，今(jin)人(ren)祝祀。”《三(san)五(wu)歷(li)紀》和《五(wu)運(yun)歷(li)年紀》的(de)作者徐(xu)整為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)三(san)國人(ren)，任(ren)昉(fang)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)南(nan)北朝(chao)時梁(liang)人(ren)，此前的(de)先秦(qin)及(ji)(ji)秦(qin)漢(han)文(wen)獻如《楚辭·天(tian)(tian)問》、《淮南(nan)子·原道訓》等(deng)在述(shu)及(ji)(ji)世(shi)(shi)界創生(sheng)(sheng)時，皆未提及(ji)(ji)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)，可見盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)創世(shi)(shi)的(de)神(shen)話出現(xian)較晚，且(qie)據徐(xu)整稱引(yin)(yin)“吳楚間(jian)說(shuo)”，并云(yun)(yun)“南(nan)海(hai)(hai)有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏墓”、“桂林有盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)氏廟(miao)”，可見盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)神(shen)話當是(shi)(shi)(shi)魏晉間(jian)由(you)南(nan)方(fang)民族傳入(ru)者。盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)主要事跡為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)開(kai)(kai)辟(pi)天(tian)(tian)地(di)(di)(di)和化生(sheng)(sheng)萬(wan)物，然諸書述(shu)燭(zhu)龍(long)，卻全然與(yu)開(kai)(kai)辟(pi)和創世(shi)(shi)無(wu)涉，《海(hai)(hai)外經(jing)》所(suo)(suo)謂“視為(wei)(wei)(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)(wei)(wei)夜(ye)(ye)，吹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)冬(dong)，呼(hu)為(wei)(wei)(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)(wei)(wei)風”云(yun)(yun)云(yun)(yun)，也與(yu)創世(shi)(shi)無(wu)關(guan)，《廣博物志》卷(juan)九引(yin)(yin)《五(wu)運(yun)歷(li)年記》所(suo)(suo)謂“盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)之(zhi)君(jun)，龍(long)首蛇身，噓為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)風雨，吹為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)雷電，開(kai)(kai)目(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)夜(ye)(ye)。”顯系以意捏合盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)與(yu)燭(zhu)龍(long)。袁氏認為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)：燭(zhu)龍(long)之(zhi)神(shen)力與(yu)盤(pan)(pan)(pan)古(gu)(gu)(gu)(gu)(gu)(gu)(gu)等(deng)同(tong)，是(shi)(shi)(shi)有開(kai)(kai)天(tian)(tian)辟(pi)地(di)(di)(di)的(de)資格(ge)。但其(qi)獸性高(gao)于人(ren)格(ge)化，實在難(nan)以進位于天(tian)(tian)神(shen)之(zhi)列。

名義由來

“燭(zhu)”字的本(ben)義最初可能就是指大火(huo)或龍星， “燭(zhu)”繁(fan)體(ti)“燭(zhu)”從火(huo)從蜀(shu)， 會(hui)意(yi)兼形聲。

史書記載

《山海(hai)經》中記載(zai)：“鐘山之(zhi)(zhi)神 ,名日燭陰 ,視(shi)為晝 ,瞑(ming)為夜 ,吹為冬 ,呼(hu)為夏(xia)。不(bu)(bu)飲(yin) ,不(bu)(bu)食 ,不(bu)(bu)息(xi) ,息(xi)為風(feng)。身(shen)長千里 ,在無啟之(zhi)(zhi)東。其(qi)為物。 人面蛇身(shen)赤(chi)色 ,居鐘山下。西北(bei)海(hai)外 ,赤(chi)水之(zhi)(zhi)北(bei) ,有(you)章尾山。 有(you)神人面蛇身(shen)而赤(chi) ,直目(mu)正乘(cheng)。 其(qi)瞑(ming)乃晦 ,其(qi)視(shi)乃明。 不(bu)(bu)食 ,不(bu)(bu)寢 ,不(bu)(bu)息(xi);風(feng)雨是(shi)謁。 是(shi)燭九陰 ,是(shi)謂燭龍。“

《淮南子· 地形訓》載: “燭龍(long)(long)在雁門北 ,蔽於委羽之(zhi)山 ,不見日 ,其神人面龍(long)(long)身而(er)無足。 ”

《萬形經(jing)》 曰： 太陽順四方之氣(qi)。古(gu)圣曰： 燭龍(long)行東時(shi)肅清， 行西(xi)時(shi) ， 行南時(shi)大 ， 行北時(shi)嚴殺。

《大荒北(bei)經》云：西北(bei)海(hai)之外，赤(chi)水之北(bei)，有章尾山。有神，人面蛇(she)身而赤(chi)，直目正乘，其(qi)瞑乃晦，其(qi)視乃明，不(bu)食不(bu)寢不(bu)息，風雨是謁。是燭(zhu)九陰(yin)，是燭(zhu)龍(long)。

《海外北經》云：鐘山之神，名曰燭陰，視(shi)為(wei)晝，瞑為(wei)夜，吹(chui)為(wei)冬，呼為(wei)夏，不飲，不食，不息，息為(wei)風。身(shen)長(chang)千里。……其為(wei)物，人(ren)面蛇身(shen)赤色，居鐘山下。

《楚辭·天問》：“日(ri)安不到，燭(zhu)龍何照？

郭璞(pu)注《大荒北經》燭龍(long)引(yin)《詩(shi)含神霧》：“天不(bu)足(zu)西(xi)北，無有陰陽消(xiao)息，故有龍(long)銜火(huo)精(jing)以照(zhao)天門中。”

《萬形經(jing)》曰(yue)：太(tai)陽順四方之氣。

《易(yi)緯乾坤鑿度·卷上》古(gu)圣曰“：燭龍行(xing)(xing)東時(shi)肅(su)清，行(xing)(xing)西時(shi)，行(xing)(xing)南時(shi)大(da)，行(xing)(xing)北(bei)時(shi)嚴(yan)殺。”