龍是中(zhong)國(guo)古代傳說中(zhong)的(de)神異動物。龍是中(zhong)華民族(zu)的(de)象征,中(zhong)國(guo)人(ren)都以自己是“龍的(de)傳人(ren)”而驕傲(ao)。亞洲其他(ta)國(guo)家和民族(zu)亦有受中(zhong)華龍文化(hua)影響(xiang)。
傳說多為(wei)其能(neng)(neng)顯能(neng)(neng)隱,能(neng)(neng)細能(neng)(neng)巨,能(neng)(neng)短能(neng)(neng)長。春分登天,秋分潛淵,呼風喚雨(yu),而(er)這(zhe)些(xie)已(yi)經是晚期發展而(er)來的龍(long)的形(xing)象,相比(bi)最初(chu)的龍(long)而(er)言更(geng)加復雜。
《張果星經(jing)》云:“又有輔翼(yi),則為(wei)(wei)(wei)(wei)真(zhen)龍(long)(long)”,認為(wei)(wei)(wei)(wei)有翼(yi)方是真(zhen)龍(long)(long)。如西周有大量身負(fu)羽翼(yi)龍(long)(long)紋(wen)器皿,乃至青龍(long)(long)在先秦紋(wen)飾中也有羽翼(yi),一(yi)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)是皇權的(de)象(xiang)征,皇宮使用器物也以龍(long)(long)為(wei)(wei)(wei)(wei)裝飾,但與廣為(wei)(wei)(wei)(wei)流傳的(de)“五爪金龍(long)(long)為(wei)(wei)(wei)(wei)天子象(xiang)征”之說不同(tong),古籍中記載有翼(yi)飛(fei)龍(long)(long),方為(wei)(wei)(wei)(wei)天子之像(xiang)。
龍(long)在(zai)中(zhong)國傳統的十二生肖中(zhong)排第(di)五,在(zai)《禮記·禮運第(di)九(jiu)》中(zhong)與(yu)鳳、龜、麟一起并稱“四(si)靈”。而西(xi)方神話中(zhong)的Dragon,也(ye)翻譯成(cheng)龍(long),但二者并不相同。
與(yu)西方龍一(yi)樣,大眾眼中(zhong)神圣的(de)中(zhong)國龍,也(ye)會有邪惡的(de)一(yi)面出(chu)現,詳細可見于(yu)本條目“中(zhong)外差別(bie)”一(yi)欄(lan)。
中(zhong)國古(gu)代(dai)民間神話傳說中(zhong)可見(jian)于(yu)中(zhong)國經典中(zhong)的生物,在現實中(zhong)無法(fa)找到(dao)實體(ti),但其形象的組成物源于(yu)現實,起(qi)到(dao)祛(qu)邪、避災、祈福的作(zuo)用。
青(qing)龍:為(wei)“四(si)圣(sheng)”、“四(si)象”(青(qing)龍、白(bai)虎、朱雀、玄武)與“天之四(si)靈(ling)”之一,又稱為(wei)蒼龍,代表(biao)東(dong)方,青(qing)色,因此稱為(wei)“東(dong)方青(qing)龍”。
應龍(long)(long)(long):又名飛(fei)龍(long)(long)(long),亦作黃(huang)龍(long)(long)(long)、老龍(long)(long)(long),是(shi)神(shen)話中的祖龍(long)(long)(long)、真龍(long)(long)(long)。背生雙翼的龍(long)(long)(long),關于(yu)應龍(long)(long)(long)的文獻記載見于(yu)《山(shan)海經(jing)(jing)》,《山(shan)海經(jing)(jing)》中說(shuo)(shuo),應龍(long)(long)(long)殺蚩尤、夸父,甚(shen)至開天辟地,創造了世界(jie)。在(zai)部(bu)分盤古神(shen)話中,還說(shuo)(shuo)她(ta)撫育了盤古。據(ju)說(shuo)(shuo)當(dang)年(nian)東皇太一(yi)之(zhi)(zhi)妃(fei)就是(shi)應龍(long)(long)(long),生鳳凰、麒(qi)麟(lin),而燭龍(long)(long)(long)之(zhi)(zhi)子鼓被戮殺于(yu)鐘山(shan)之(zhi)(zhi)崖。據(ju)《山(shan)海經(jing)(jing)》、《荊州占》記載:“應龍(long)(long)(long)為(wei)黃(huang)龍(long)(long)(long),黃(huang)龍(long)(long)(long)為(wei)軒(xuan)轅星之(zhi)(zhi)神(shen),為(wei)天之(zhi)(zhi)后妃(fei)”。
虺(hui)(huǐ):《述異記》載:“虺(hui)五(wu)百年(nian)(nian)化為蛟,蛟千年(nian)(nian)化為龍。”是龍的幼年(nian)(nian)期。
虬(qiú):虬龍(long)(long)(long)是古(gu)代傳說(shuo)(shuo)中有(you)角的(de)小龍(long)(long)(long),一說(shuo)(shuo)是無角的(de)幼(you)龍(long)(long)(long)。《說(shuo)(shuo)文(wen)解(jie)字》:龍(long)(long)(long)無角者。各本作龍(long)(long)(long)子有(you)角者。今(jin)依韻(yun)會(hui)所據正。然韻(yun)會(hui)尚誤(wu)多子字。李善注《甘泉賦》引《說(shuo)(shuo)文(wen)》虬,龍(long)(long)(long)無角者。
螭(chī):龍屬的蛇(she)狀(zhuang)神怪之物(wu),是(shi)一種(zhong)沒(mei)有角的類龍生物(wu)。螭若龍而黃北(bei)方謂之地螻。
蛟(jiāo):一般泛指能發洪(hong)水的(de)有鱗的(de)龍。
角(jiao)龍(long)(long):指有角(jiao)的龍(long)(long)。據《述異(yi)記》記述:“蛟千年化為龍(long)(long),龍(long)(long)五(wu)百年為角(jiao)龍(long)(long)”。
火(huo)龍(long):《清史(shi)稿》載:“浮山(shan)有(you)龍(long)飛入民(min)間(jian)樓(lou)舍,須臾煙起,樓(lou)盡(jin)焚(fen)(fen)”、“二十(shi)(shi)(shi)六年五月(yue)二十(shi)(shi)(shi)七日(ri),葭州赤龍(long)見于(yu)張體兩川(chuan)圍中。六月(yue)初七日(ri),高平火(huo)龍(long)見于(yu)石末村”、“五十(shi)(shi)(shi)六年六月(yue),莒州赤龍(long)見于(yu)龍(long)王峪,先大后小,長數丈,所過草木如焚(fen)(fen)”。
蟠(pan)龍(long):指蟄伏在(zai)(zai)地而未升天之龍(long),龍(long)的形狀作盤曲環繞(rao)。在(zai)(zai)中(zhong)(zhong)國古(gu)代建(jian)筑(zhu)中(zhong)(zhong),一般把(ba)(ba)盤繞(rao)在(zai)(zai)柱上的龍(long)和(he)裝飾(shi)莊梁(liang)上、天花板上的龍(long)均習慣地稱(cheng)為(wei)蟠(pan)龍(long)。在(zai)(zai)《太平(ping)御覽(lan)》中(zhong)(zhong),對蟠(pan)龍(long)又有(you)另一番解釋:“蟠(pan)龍(long),身(shen)長四丈,青黑色,赤帶如錦(jin)文,常隨水而下,入于海。有(you)毒,傷人(ren)即(ji)死。”把(ba)(ba)蟠(pan)龍(long)和(he)蛟、蛇之類混(hun)在(zai)(zai)一起了(le)。
云龍:云霧纏繞的龍。
望龍:頭(tou)部呈側面的龍。
行龍:傳說鯉化(hua)(hua)蛟(jiao),蛟(jiao)化(hua)(hua)龍,而當龍達到一(yi)定境界時,會(hui)化(hua)(hua)為(wei)行龍。
魚(yu)(yu)(yu)化(hua)龍:魚(yu)(yu)(yu)化(hua)龍是(shi)(shi)一種龍頭魚(yu)(yu)(yu)身的(de)龍,亦是(shi)(shi)一種“龍魚(yu)(yu)(yu)互變(bian)”的(de)形式,這種形式古(gu)代(dai)早(zao)已(yi)有之。《說苑》中(zhong)就有“昔日白龍下清冷之淵化(hua)為魚(yu)(yu)(yu)”的(de)記載,民間流傳的(de)鯉魚(yu)(yu)(yu)跳龍門,講述(shu)的(de)就是(shi)(shi)龍魚(yu)(yu)(yu)互變(bian)的(de)關系。
蜃(shen)龍:蜃(shen)棲息在(zai)海岸(an)或大河(he)的河(he)口,模樣很(hen)像蛟,也(ye)有(you)可(ke)(ke)能是其中的一(yi)種。蜃(shen)具(ju)有(you)不可(ke)(ke)思(si)議的能力(li),就是從口中吐出的氣可(ke)(ke)以看到(dao)各(ge)種各(ge)樣的幻(huan)影。這些幻(huan)影大多數是亭(ting)臺樓(lou)閣(ge),是誰都沒見到(dao)過的豪華,從窗(chuang)口里可(ke)(ke)以看到(dao)穿戴(dai)華麗的人們在(zai)活(huo)動。這就是常說的海市蜃(shen)樓(lou)。
除此之外,在(zai)一些典籍里還記載了龍的“衍生(sheng)(sheng)物(wu)”,如《五(wu)雜俎》:龍性最淫(yin),故與(yu)牛(niu)交,則生(sheng)(sheng)麟;與(yu)豕交,則生(sheng)(sheng)象;與(yu)馬(ma)交,則生(sheng)(sheng)龍馬(ma)……
《荀子·賦》:“天下幽險,恐失世(shi)英(ying)。螭(chi)龍為蝘(yan)蜓,鴟梟為鳳凰。”
東漢王充(chong)《論衡》曰:“世俗畫龍(long)之象,馬首蛇尾(wei)。”
東漢班固《漢書》:“臣以(yi)為(wei)(wei)龍又無角,謂之為(wei)(wei)蛇(she)又有足,跂跂脈(mo)脈(mo)善緣(yuan)壁,是非守(shou)宮即蜥蜴(yi)。”
東漢許(xu)慎(shen)《說文(wen)解字(zi)》載:“龍,鱗蟲之(zhi)長(chang),能幽能明,能細能巨,能短(duan)能長(chang),春分而登(deng)天,秋(qiu)分而潛淵。”
辭書之祖《爾(er)雅(ya)》提(ti)到了鳳凰(huang)的(de)形象,關于龍(long)的(de)形象卻(que)未(wei)提(ti)及(ji)。宋(song)人(ren)羅(luo)愿為爾(er)雅(ya)所作的(de)補充《爾(er)雅(ya)翼》中,卻(que)有“釋龍(long)”:“角似(si)鹿(lu)、頭似(si)駝、眼似(si)兔、項(xiang)似(si)蛇、腹似(si)蜃、鱗似(si)魚、爪似(si)鷹、掌似(si)虎、耳似(si)牛”。同(tong)為宋(song)人(ren)的(de)書畫鑒賞家(jia)郭若虛(xu)在《圖畫見(jian)聞(wen)志(zhi)》中也表達了類似(si)的(de)觀點。
到(dao)了明(ming)代(dai),龍(long)(long)的形象(xiang)更加具體豐(feng)滿起來,《本草綱目·翼》云:“龍(long)(long)者鱗蟲之長。王符言其(qi)形有(you)九(jiu)似(si)(si):頭似(si)(si)駝(tuo),角似(si)(si)鹿,眼似(si)(si)兔,耳似(si)(si)牛,項(xiang)似(si)(si)蛇,腹似(si)(si)蜃,鱗似(si)(si)鯉,爪似(si)(si)鷹(ying),掌似(si)(si)虎,是也。其(qi)背有(you)八(ba)十一(yi)鱗,具九(jiu)九(jiu)陽(yang)數。其(qi)聲如戛銅盤。口旁有(you)須髯(ran),頷下(xia)有(you)明(ming)珠,喉下(xia)有(you)逆(ni)鱗。頭上(shang)有(you)博山,又名尺(chi)木,龍(long)(long)無尺(chi)木不能升天。呵氣成云,既(ji)能變水(shui),又能變火。”
在《三(san)國演(yan)義》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(yin)(yin);大則(ze)興云吐霧(wu),小則(ze)隱(yin)(yin)介藏形;升(sheng)則(ze)飛騰于宇(yu)宙之間,隱(yin)(yin)則(ze)潛伏于波(bo)濤之內。方(fang)今春深,龍(long)乘時變”。
清代袁枚則(ze)在《子不語》中寫到“雷雨晦冥,龍(long)來(lai)哀號,聲若牛(niu)吼(hou)。”
而宋代畫(hua)家董羽則認為龍“角似(si)(si)(si)鹿、頭似(si)(si)(si)牛、眼似(si)(si)(si)蝦(xia)、嘴(zui)似(si)(si)(si)驢、腹(fu)似(si)(si)(si)蛇、鱗似(si)(si)(si)魚、足似(si)(si)(si)鳳、須(xu)似(si)(si)(si)人(ren)、耳似(si)(si)(si)象。”這是21世(shi)紀得到認可較多的說法。
早期(qi)社會生產力(li)低下,人們在嚴酷的(de)自(zi)然(ran)環境里生存,還不(bu)能獨立的(de)支配(pei)自(zi)然(ran)力(li),也(ye)不(bu)能解釋自(zi)身來源(yuan),對自(zi)然(ran)界充(chong)滿(man)幻想、憧憬乃至畏懼,崇拜各種比人類更強(qiang)大(da)的(de)自(zi)然(ran)或超自(zi)然(ran)力(li)量(liang),這就是圖騰和(he)鬼神產生的(de)社會基礎。
龍圖騰形成的時間(jian),可以上(shang)溯到(dao)上(shang)古(gu)伏(fu)羲時代,伏(fu)羲氏以蛇為(wei)圖騰。古(gu)書(shu)中記載,伏(fu)羲氏生于(yu)成紀,徒治陳(chen)倉,都(dou)于(yu)陳(chen),在位一百五(wu)十年(nian),傳(chuan)十五(wu)世。伏(fu)羲氏發(fa)源于(yu)成紀,發(fa)展壯大(da)后(hou),沿著渭河谷地進入(ru)關中,出潼(tong)關,傍崤(yao)山、王屋山、太行(xing)山東(dong)遷,而(er)后(hou)折向東(dong)南,最后(hou)都(dou)于(yu)陳(chen)。這一活動(dong)區大(da)體(ti)與仰韶文化(hua)古(gu)遺址的分布區相吻合。
龍(long)圖騰的(de)(de)形(xing)成(cheng)(cheng)源于(yu)伏(fu)羲(xi)(xi),除(chu)了(le)聞一(yi)多先生論述外,還有(you)其它(ta)證(zheng)據(ju)。司馬貞《補三皇本紀》前面(mian)雖說伏(fu)羲(xi)(xi)蛇身人首,但(dan)在(zai)最后卻言伏(fu)羲(xi)(xi)氏“有(you)龍(long)瑞,以(yi)(yi)(yi)龍(long)紀官,號曰(yue)龍(long)師”。這種(zhong)記載暗示了(le)伏(fu)羲(xi)(xi)氏在(zai)龍(long)圖騰形(xing)成(cheng)(cheng)中所起的(de)(de)主導作用。又蛇在(zai)生肖中叫小龍(long)。蛇如果有(you)了(le)靈性,就(jiu)變成(cheng)(cheng)了(le)龍(long)。漢(han)代緯書中講,伏(fu)羲(xi)(xi)氏首德于(yu)木,為(wei)百(bai)王之先。伏(fu)羲(xi)(xi)氏即(ji)是(shi)青(qing)龍(long),青(qing)帝(di)(di)。炎(yan)帝(di)(di)神(shen)農氏以(yi)(yi)(yi)火(huo)德為(wei)王,為(wei)赤龍(long);黃(huang)帝(di)(di)軒轅(yuan)氏以(yi)(yi)(yi)土德為(wei)王,為(wei)黃(huang)龍(long)。按(an)照五行始(shi)(shi)終(zhong)說,最先出現的(de)(de)是(shi)木,而非火(huo)、土。同理,青(qing)帝(di)(di)也(ye)應該是(shi)遠(yuan)古第(di)一(yi)帝(di)(di),青(qing)龍(long)也(ye)是(shi)中華民族第(di)一(yi)龍(long)。伏(fu)羲(xi)(xi)氏自然也(ye)就(jiu)是(shi)當之無愧(kui)的(de)(de)龍(long)圖騰的(de)(de)創始(shi)(shi)者,開(kai)創了(le)華夏民族的(de)(de)文明。在(zai)敦煌(huang)遺書中,有(you)題為(wei)《天地開(kai)辟以(yi)(yi)(yi)來帝(di)(di)王紀》的(de)(de)問(wen)答體殘卷四件(jian),伏(fu)羲(xi)(xi)、女(nv)媧之所以(yi)(yi)(yi)能(neng)在(zai)洪(hong)災(zai)中存(cun)活,是(shi)由于(yu)他們(men)“衣(依?)龍(long)上天”(穿龍(long)衣或攀(pan)龍(long)身上天)的(de)(de)緣故(gu)。伏(fu)羲(xi)(xi)女(nv)媧為(wei)洪(hong)水后各民族的(de)(de)新一(yi)代共同始(shi)(shi)祖,成(cheng)(cheng)為(wei)如來麾下的(de)(de)菩(pu)薩。
近代流(liu)行一種說(shuo)法(fa),認(ren)為(wei)源自(zi)黃(huang)帝(di)的(de)(de)釜(fu)山合(he)符。《史記(ji)·五(wu)帝(di)本紀》記(ji)載:黃(huang)帝(di)在打(da)敗炎帝(di)和(he)蚩尤后,巡閱四(si)方,“合(he)符釜(fu)山”。這次“合(he)符”,不僅統一了(le)各(ge)部(bu)軍令(ling)的(de)(de)符信,確立了(le)政治上的(de)(de)結盟,還從原來(lai)各(ge)部(bu)落的(de)(de)圖騰(teng)身上各(ge)取一部(bu)分元(yuan)素組合(he)起來(lai),創造(zao)了(le)新(xin)的(de)(de)動(dong)物形象-龍。
龍(long)的(de)(de)形象的(de)(de)來源有多種(zhong)說(shuo)(shuo)法,一(yi)說(shuo)(shuo)來源于鱷魚,一(yi)說(shuo)(shuo)來源于蛇,也有人認(ren)為(wei)來源于豬(zhu),甚至(zhi)有說(shuo)(shuo)法稱(cheng)最早(zao)的(de)(de)龍(long)就是(shi)下(xia)雨時(shi)天上的(de)(de)閃(shan)電。現(xian)在多數專家認(ren)為(wei)龍(long)是(shi)以蛇為(wei)主體的(de)(de)圖騰綜合(he)物。它有蛇的(de)(de)身、豬(zhu)的(de)(de)頭、鹿的(de)(de)角、牛的(de)(de)耳、羊的(de)(de)須(xu)、鷹的(de)(de)爪(zhua)、魚的(de)(de)鱗,組合(he)成龍(long)圖騰。
聞一(yi)多先生(sheng)在(zai)他的(de)(de)(de)(de)(de)(de)(de)三篇(pian)作品《伏羲(xi)考(kao)》、《龍(long)鳳》、《端(duan)午(wu)考(kao)》中(zhong)指出(chu),中(zhong)國(guo)人被稱為(wei)“龍(long)的(de)(de)(de)(de)(de)(de)(de)傳(chuan)人”來(lai)源于黃帝(di)時代(dai)的(de)(de)(de)(de)(de)(de)(de)傳(chuan)說。黃帝(di)在(zai)戰敗蚩尤統一(yi)中(zhong)原(yuan)后(hou),它的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志兼取了(le)被吞并(bing)(bing)的(de)(de)(de)(de)(de)(de)(de)其它氏族的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志性圖(tu)(tu)(tu)(tu)案(an)(an)(an)。如鳥的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)、馬的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)、鹿(lu)的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)、蛇的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)、牛的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)、魚的(de)(de)(de)(de)(de)(de)(de)標(biao)(biao)志圖(tu)(tu)(tu)(tu)案(an)(an)(an)等(deng)。最后(hou)拼合成(cheng)(cheng)了(le)“龍(long)”,一(yi)種虛擬的(de)(de)(de)(de)(de)(de)(de)綜合性神靈。后(hou)來(lai),“龍(long)”的(de)(de)(de)(de)(de)(de)(de)形(xing)象開始出(chu)現于各種圖(tu)(tu)(tu)(tu)案(an)(an)(an)之中(zhong),并(bing)(bing)逐漸成(cheng)(cheng)了(le)帝(di)王的(de)(de)(de)(de)(de)(de)(de)符(fu)瑞。相(xiang)傳(chuan)炎(yan)帝(di)是(shi)(shi)(shi)一(yi)位(wei)叫登的(de)(de)(de)(de)(de)(de)(de)女子(zi)感天(tian)上(shang)的(de)(de)(de)(de)(de)(de)(de)“神龍(long)”而(er)(er)生(sheng),黃帝(di)是(shi)(shi)(shi)附(fu)寶感“北斗”而(er)(er)生(sheng),堯(yao)帝(di)是(shi)(shi)(shi)慶都感“赤龍(long)”而(er)(er)生(sheng),始祖是(shi)(shi)(shi)龍(long)繁衍的(de)(de)(de)(de)(de)(de)(de)后(hou)代(dai),因此,中(zhong)華民族的(de)(de)(de)(de)(de)(de)(de)子(zi)孫便是(shi)(shi)(shi)“龍(long)的(de)(de)(de)(de)(de)(de)(de)傳(chuan)人”了(le)。
古生物學家曾長期(qi)認(ren)為,長角(jiao)的龍是上古先民虛構的形象,只存于神(shen)話傳(chuan)說之(zhi)中。1987年在位(wei)于河南省濮陽縣城西水坡仰韶文化址發現”中華第一龍”,此次出(chu)土的蚌龍是迄今為止(zhi)中國考古發現的最早的龍圖案,距今約6600多年。
龍作為(wei)一種(zhong)(zhong)圖(tu)騰(teng)和(he)一般的(de)(de)圖(tu)騰(teng)不(bu)同,不(bu)是(shi)單(dan)一的(de)(de)動(dong)(dong)物(wu)(wu)而是(shi)多種(zhong)(zhong)動(dong)(dong)物(wu)(wu)的(de)(de)集(ji)合(he),這(zhe)突出(chu)地反映(ying)了中華民(min)族(zu)偉大的(de)(de)民(min)族(zu)精(jing)神(shen)(shen)和(he)思想。遠古神(shen)(shen)話(hua)最早的(de)(de)神(shen)(shen)不(bu)是(shi)人,而是(shi)動(dong)(dong)物(wu)(wu)-圖(tu)騰(teng)。原(yuan)始人分不(bu)清人與動(dong)(dong)物(wu)(wu)的(de)(de)界(jie)限(xian),認為(wei)某種(zhong)(zhong)動(dong)(dong)物(wu)(wu)是(shi)自(zi)己的(de)(de)祖先(xian)和(he)保護神(shen)(shen),這(zhe)就是(shi)圖(tu)騰(teng)。圖(tu)騰(teng)作為(wei)氏(shi)族(zu)、部落(luo)的(de)(de)祖先(xian)和(he)標志,一般是(shi)單(dan)一的(de)(de)某種(zhong)(zhong)動(dong)(dong)物(wu)(wu),氏(shi)族(zu)部落(luo)發生(sheng)兼并戰爭,勝利者在俘(fu)虜對方之后,往往同時消滅其圖(tu)騰(teng),新產生(sheng)的(de)(de)部族(zu)擁有的(de)(de)還(huan)是(shi)單(dan)一的(de)(de)圖(tu)騰(teng)。
中國古(gu)人(ren)最(zui)早(zao)體(ti)悟到人(ren)性,舍(she)棄(qi)弱肉強食(shi)的(de)(de)觀念,在(zai)龍(long)圖騰的(de)(de)形成(cheng)過程中突出(chu)地表現了(le)這種(zhong)(zhong)(zhong)人(ren)性。這就是(shi):為了(le)團結、親近那(nei)些被吞并(bing)了(le)的(de)(de)氏(shi)族、部落(luo)的(de)(de)人(ren),在(zai)消滅(mie)了(le)這個氏(shi)族、部落(luo)之(zhi)后,并(bing)沒有(you)完全(quan)消滅(mie)他們(men)精神崇拜和文化寄托的(de)(de)圖騰,而是(shi)將失敗(bai)者(zhe)的(de)(de)圖騰中的(de)(de)一部分(fen)加在(zai)了(le)自己圖騰身上(shang)。所以龍(long)的(de)(de)形象(xiang)就是(shi)一種(zhong)(zhong)(zhong)和合團結的(de)(de)象(xiang)征,表現了(le)中華民族遠古(gu)的(de)(de)祖先的(de)(de)一種(zhong)(zhong)(zhong)極其(qi)寶貴的(de)(de)和合精神,是(shi)中華民族精神的(de)(de)一個源頭。
龍(long)(long)的(de)(de)(de)形(xing)象包(bao)含著多(duo)種動(dong)物元素,不少(shao)人(ren)僅依據(ju)某一(yi)(yi)(yi)特征論述其起源,所(suo)以產生了(le)(le)多(duo)種關于龍(long)(long)的(de)(de)(de)原(yuan)(yuan)(yuan)(yuan)型(xing)(xing)(xing)的(de)(de)(de)說法。其中最(zui)有影響的(de)(de)(de)是龍(long)(long)的(de)(de)(de)原(yuan)(yuan)(yuan)(yuan)型(xing)(xing)(xing)為蛇(she)(she)說。著名學者(zhe)聞(wen)一(yi)(yi)(yi)多(duo)在(zai)(zai)20世(shi)紀40年代便探討(tao)了(le)(le)龍(long)(long)的(de)(de)(de)原(yuan)(yuan)(yuan)(yuan)型(xing)(xing)(xing),據(ju)其考(kao)證(zheng),龍(long)(long)圖騰(teng)的(de)(de)(de)最(zui)初原(yuan)(yuan)(yuan)(yuan)型(xing)(xing)(xing)是蛇(she)(she)圖騰(teng),在(zai)(zai)消滅了(le)(le)牛圖騰(teng)、鹿(lu)圖騰(teng)的(de)(de)(de)氏族之后,就把(ba)牛角或鹿(lu)角加在(zai)(zai)了(le)(le)蛇(she)(she)的(de)(de)(de)頭上,后來又(you)加上了(le)(le)豬(zhu)的(de)(de)(de)頭或馬的(de)(de)(de)頭,加上了(le)(le)虎或鱷魚(yu)的(de)(de)(de)腿、鷹的(de)(de)(de)爪(zhua)子、魚(yu)的(de)(de)(de)鱗(lin)、花的(de)(de)(de)尾巴,經過長(chang)期(qi)的(de)(de)(de)發展,眾多(duo)圖騰(teng)的(de)(de)(de)集合就形(xing)成(cheng)了(le)(le)中華龍(long)(long)圖騰(teng)的(de)(de)(de)形(xing)象。聞(wen)一(yi)(yi)(yi)多(duo)之后,不少(shao)學者(zhe)也都認(ren)為龍(long)(long)的(de)(de)(de)原(yuan)(yuan)(yuan)(yuan)型(xing)(xing)(xing)是蛇(she)(she)。
還(huan)有(you)認為(wei)(wei)(wei)龍(long)(long)的(de)(de)原型是(shi)鱷(e)魚的(de)(de)說(shuo)法,最早提出龍(long)(long)的(de)(de)原型為(wei)(wei)(wei)鱷(e)魚的(de)(de)是(shi)中(zhong)(zhong)國(guo)古史專(zhuan)家衛聚(ju)賢。他(ta)在1934年出版的(de)(de)著作中(zhong)(zhong)便說(shuo)“龍(long)(long)即鱷(e)魚”,一些外國(guo)學者也認為(wei)(wei)(wei)龍(long)(long)是(shi)鱷(e)魚。此外,還(huan)有(you)人認為(wei)(wei)(wei)龍(long)(long)的(de)(de)主干的(de)(de)基本形態是(shi)蛇、蜥蜴和馬,有(you)的(de)(de)則認為(wei)(wei)(wei)龍(long)(long)是(shi)從閃(shan)電或(huo)彩虹(hong)演化而來的(de)(de)等。
蘇(su)州大學徐(xu)山考(kao)釋了(le)甲(jia)骨(gu)文“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi),認為:龍(long)(long)(long)(long)(long)(long)(long),其甲(jia)骨(gu)文字(zi)(zi)(zi)形(xing)(xing)(xing)和“電、雷(lei)(lei)”兩字(zi)(zi)(zi)比較,龍(long)(long)(long)(long)(long)(long)(long)字(zi)(zi)(zi)可視為“電、雷(lei)(lei)”的(de)(de)(de)(de)(de)(de)變形(xing)(xing)(xing)。龍(long)(long)(long)(long)(long)(long)(long)字(zi)(zi)(zi)保留了(le)閃電的(de)(de)(de)(de)(de)(de)彎曲(qu)狀(zhuang)(zhuang),又將表示(shi)雷(lei)(lei)聲(sheng)的(de)(de)(de)(de)(de)(de)符號“口(kou)”狀(zhuang)(zhuang)移(yi)至彎曲(qu)處(chu)的(de)(de)(de)(de)(de)(de)終端,表示(shi)龍(long)(long)(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)(de)口(kou)部(bu)。龍(long)(long)(long)(long)(long)(long)(long)字(zi)(zi)(zi)中(zhong)的(de)(de)(de)(de)(de)(de)口(kou)開(kai)口(kou)朝下(xia),表示(shi)雨從龍(long)(long)(long)(long)(long)(long)(long)口(kou)中(zhong)傾(qing)瀉而下(xia)。龍(long)(long)(long)(long)(long)(long)(long)觀念的(de)(de)(de)(de)(de)(de)產生,是原(yuan)(yuan)始先(xian)民(min)對(dui)產生雷(lei)(lei)電的(de)(de)(de)(de)(de)(de)原(yuan)(yuan)因的(de)(de)(de)(de)(de)(de)一種生物化解(jie)釋。在“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)異體(ti)中(zhong),字(zi)(zi)(zi)形(xing)(xing)(xing)是在龍(long)(long)(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)(de)形(xing)(xing)(xing)體(ti)上(shang)(shang)方加上(shang)(shang)“辛”。辛,甲(jia)骨(gu)文字(zi)(zi)(zi)形(xing)(xing)(xing)為斧劈樹木狀(zhuang)(zhuang)。從這(zhe)個(ge)意(yi)義中(zhong)又引申出刑(xing)具。在“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi)中(zhong),“辛”位于(yu)龍(long)(long)(long)(long)(long)(long)(long)形(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)上(shang)(shang)方,從辛的(de)(de)(de)(de)(de)(de)語義和造字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)上(shang)(shang)下(xia)結構(gou)中(zhong)可以看出,這(zhe)個(ge)“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi)反(fan)映(ying)了(le)原(yuan)(yuan)始先(xian)民(min)對(dui)龍(long)(long)(long)(long)(long)(long)(long)(雷(lei)(lei)神)的(de)(de)(de)(de)(de)(de)恐懼(ju)而又企圖征服、控制它的(de)(de)(de)(de)(de)(de)心理(li)狀(zhuang)(zhuang)態(tai)。《集韻》在“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi)下(xia)收錄了(le)“竜”這(zhe)個(ge)異體(ti)字(zi)(zi)(zi)。該字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)上(shang)(shang)方和“龍(long)(long)(long)(long)(long)(long)(long)”字(zi)(zi)(zi)左上(shang)(shang)方一樣,即(ji)甲(jia)骨(gu)文“辛”的(de)(de)(de)(de)(de)(de)隸定(ding)形(xing)(xing)(xing)式。“竜”的(de)(de)(de)(de)(de)(de)形(xing)(xing)(xing)義正是對(dui)雷(lei)(lei)電的(de)(de)(de)(de)(de)(de)征服狀(zhuang)(zhuang)。此字(zi)(zi)(zi)形(xing)(xing)(xing)有力地證實了(le)龍(long)(long)(long)(long)(long)(long)(long)的(de)(de)(de)(de)(de)(de)原(yuan)(yuan)型是雷(lei)(lei)電。從龍(long)(long)(long)(long)(long)(long)(long)字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)發音上(shang)(shang)看,“lóng”正是記錄了(le)雷(lei)(lei)的(de)(de)(de)(de)(de)(de)隆隆之聲(sheng)。
龍之(zhi)所以受到(dao)炎(yan)黃子(zi)孫(sun)的(de)(de)(de)尊(zun)崇(chong),是因(yin)為與(yu)華(hua)夏文明的(de)(de)(de)形成進程有(you)(you)(you)著密切的(de)(de)(de)關系。眾所周(zhou)知,“五帝(di)(di)(di)(di)”第一(yi)(yi)帝(di)(di)(di)(di)的(de)(de)(de)黃帝(di)(di)(di)(di)之(zhi)前(qian),有(you)(you)(you)一(yi)(yi)位在位120年(nian),傳位8世(shi)(shi),共(gong)歷530多年(nian)的(de)(de)(de)“神(shen)(shen)(shen)農(nong)(nong)氏世(shi)(shi)”時期。炎(yan)帝(di)(di)(di)(di)“神(shen)(shen)(shen)農(nong)(nong)氏,姜姓也”,正是其母“游華(hua)陽(yang),有(you)(you)(you)神(shen)(shen)(shen)龍首,感生(sheng)炎(yan)帝(di)(di)(di)(di)”(《初(chu)學(xue)記(ji)》卷九引(yin)《帝(di)(di)(di)(di)王世(shi)(shi)紀》)的(de)(de)(de)。而(er)炎(yan)帝(di)(di)(di)(di)神(shen)(shen)(shen)農(nong)(nong)氏長得“弘身而(er)牛顛,龍顏而(er)大唇”。炎(yan)帝(di)(di)(di)(di)的(de)(de)(de)神(shen)(shen)(shen)農(nong)(nong)氏部族(zu)與(yu)黃帝(di)(di)(di)(di)部族(zu)結成炎(yan)黃部落聯盟以后,做為龍子(zi)的(de)(de)(de)炎(yan)帝(di)(di)(di)(di)神(shen)(shen)(shen)農(nong)(nong)氏,深刻(ke)地影響了炎(yan)黃部落聯盟的(de)(de)(de)文明進程。
在文明國(guo)家形成的前夜,即我(wo)國(guo)古(gu)史(shi)傳說的“五帝(di)(di)(di)(di)(di)(di)(di)”時期(qi),那些推(tui)動文明因素積(ji)聚的“英雄們”——黃(huang)(huang)(huang)帝(di)(di)(di)(di)(di)(di)(di)、顓(zhuan)頊、帝(di)(di)(di)(di)(di)(di)(di)嚳(ku)、帝(di)(di)(di)(di)(di)(di)(di)堯、帝(di)(di)(di)(di)(di)(di)(di)舜、帝(di)(di)(di)(di)(di)(di)(di)禹等,無一不(bu)與(yu)龍有(you)著這樣那樣的糾葛。請看下(xia)列史(shi)料:“五帝(di)(di)(di)(di)(di)(di)(di)”之(zhi)(zhi)首帝(di)(di)(di)(di)(di)(di)(di)黃(huang)(huang)(huang)帝(di)(di)(di)(di)(di)(di)(di),不(bu)僅長(chang)得“龍顏有(you)圣德(de)”(《易·系辭下(xia)》正義引(yin)《世紀》),還(huan)“令應龍攻蚩尤”(《史(shi)記(ji)·五帝(di)(di)(di)(di)(di)(di)(di)本紀》集解引(yin)《山海經》)。黃(huang)(huang)(huang)帝(di)(di)(di)(di)(di)(di)(di)不(bu)僅平時“乘龍扆云(yun)”(《大(da)戴禮(li)記(ji)·五帝(di)(di)(di)(di)(di)(di)(di)德(de)》),就是在他辭世升天(tian)時,也是“有(you)龍垂胡髯(ran)而(er)下(xia),迎黃(huang)(huang)(huang)帝(di)(di)(di)(di)(di)(di)(di)”(《御覽》卷九二(er)九引(yin)《帝(di)(di)(di)(di)(di)(di)(di)王世紀》)的。“五帝(di)(di)(di)(di)(di)(di)(di)”之(zhi)(zhi)二(er)的顓(zhuan)頊,“乘龍而(er)至四海”,巡行天(tian)下(xia),無比威嚴(yan);“五帝(di)(di)(di)(di)(di)(di)(di)”之(zhi)(zhi)三的帝(di)(di)(di)(di)(di)(di)(di)嚳(ku),“春夏(xia)乘龍”(《大(da)戴禮(li)記(ji)·五帝(di)(di)(di)(di)(di)(di)(di)德(de)》),也是離不(bu)開龍的。
“五(wu)帝”之四的(de)(de)帝堯(yao)(yao),把(ba)部落(luo)聯盟(meng)議(yi)事(shi)(shi)會改造成(cheng)與民眾相(xiang)對立(li)的(de)(de)“公共(gong)權(quan)利”,而他(ta)的(de)(de)出生與龍有著直接(jie)的(de)(de)關系(xi),即其母慶都“出以觀河,遇赤龍”,一陣“唵然陰風,而感慶都”(《易·系(xi)辭》下(xia)引《帝王(wang)世紀》)以致孕的(de)(de)。堯(yao)(yao)在唐地還曾“夢御龍以登天(tian),而有天(tian)下(xia)。”(《路史·后記》中(zhong)引《帝王(wang)世紀》)后來居然夢想成(cheng)真,成(cheng)為(wei)第(di)四任盟(meng)主;“五(wu)帝”之五(wu)的(de)(de)帝舜,也(ye)是生成(cheng)一副“龍顏大口黑毛”(《山(shan)海(hai)經(jing)·海(hai)內經(jing)》注引《歸藏·開筮》)的(de)(de)模樣,他(ta)對龍的(de)(de)十分鐘(zhong)愛,賜(si)姓(xing)善于馴養龍的(de)(de)人為(wei)“董氏”,專設畜龍之官(guan),并(bing)在聯盟(meng)議(yi)事(shi)(shi)會的(de)(de)“九官(guan)”、“十二牧”中(zhong)封龍為(wei)“納言(yan)”之職。
進(jin)入階(jie)級社(she)會(hui)的(de)(de)(de)(de)(de)第一個王(wang)朝——夏代(BC21~BC16世紀)的(de)(de)(de)(de)(de)奠(dian)基者帝(di)禹(yu)(yu)(yu),則與(yu)龍(long)(long)有(you)著更為直接的(de)(de)(de)(de)(de)關系。禹(yu)(yu)(yu)是其父鯀(gun)死后,“三歲(sui)不腐,剖之(zhi)(zhi)(zhi)以(yi)吳(wu)刀(dao),化為黃(huang)龍(long)(long)”(《山海經·海內經》注引《歸藏·開筮》)的(de)(de)(de)(de)(de),即(ji)“大(da)(da)副(即(ji)剖)之(zhi)(zhi)(zhi)吳(wu)刀(dao),是用(yong)出禹(yu)(yu)(yu)”,鯀(gun)所化之(zhi)(zhi)(zhi)黃(huang)龍(long)(long)即(ji)是禹(yu)(yu)(yu)。人們所熟知(zhi)的(de)(de)(de)(de)(de)“大(da)(da)禹(yu)(yu)(yu)治水”,也(ye)充(chong)分利用(yong)了(le)龍(long)(long)。“有(you)神龍(long)(long),以(yi)尾(wei)畫地,導水所注,當決(jue)者因而(er)注之(zhi)(zhi)(zhi)也(ye)”(《楚辭·天問》王(wang)逸注)。“禹(yu)(yu)(yu)盡力溝洫,導川夷岳(yue),黃(huang)龍(long)(long)曳尾(wei)于前(qian),玄龜負(fu)青泥于后。”禹(yu)(yu)(yu)對龍(long)(long)的(de)(de)(de)(de)(de)脾(pi)性十分熟悉,有(you)一次“禹(yu)(yu)(yu)省(sheng)南方,濟(ji)乎(hu)江,黃(huang)龍(long)(long)負(fu)舟(zhou),舟(zhou)中之(zhi)(zhi)(zhi)人,五色無主”。但禹(yu)(yu)(yu)鎮定自若,說:“余何憂于龍(long)(long)焉?”結果是“龍(long)(long)俯首低尾(wei)而(er)逃(tao)。”(《呂(lv)氏春(chun)秋·知(zhi)分》)就是做為“夏民族的(de)(de)(de)(de)(de)祖先大(da)(da)禹(yu)(yu)(yu)的(de)(de)(de)(de)(de)禹(yu)(yu)(yu)字,是一條富有(you)生(sheng)命力的(de)(de)(de)(de)(de)運動中的(de)(de)(de)(de)(de)蛇。”(王(wang)宇信:《史(shi)記》鯀(gun)禹(yu)(yu)(yu)的(de)(de)(de)(de)(de)失統與(yu)鯀(gun)禹(yu)(yu)(yu)傳(chuan)說的(de)(de)(de)(de)(de)史(shi)影》,《歷史(shi)研(yan)究》,1988年(nian)第6期(qi))而(er)蛇正是構成(cheng)龍(long)(long)的(de)(de)(de)(de)(de)原始素材,也(ye)可以(yi)說蛇也(ye)是龍(long)(long)的(de)(de)(de)(de)(de)一種。如此等等。
這就是為大家所熟知的(de)(de)中國(guo)龍的(de)(de)形象:美角似麟鹿(lu),迤身似蛇蟒(mang),披鱗(lin)似魚(yu),健爪似鷹隼的(de)(de)“鱗(lin)蟲之長,能(neng)(neng)幽(you)能(neng)(neng)明,能(neng)(neng)細能(neng)(neng)巨(ju),能(neng)(neng)短能(neng)(neng)長,春分而(er)登(deng)天,秋分能(neng)(neng)潛(qian)淵”(《說文》卷十(shi)一下(xia)魚(yu)部(bu))的(de)(de)神奇動物。
1987年(nian)于(yu)河南濮陽(yang)西水坡仰韶文(wen)化(hua)遺(yi)址發(fa)現(xian)了六千多年(nian)前(qian)(qian)用蚌殼擺的(de)(de)龍(long)(long),此龍(long)(long)昂(ang)首、曲頸(jing)、弓(gong)身、長尾,前(qian)(qian)爪(zhua)扒、后(hou)爪(zhua)蹬(deng),狀似騰飛,這(zhe)是目前(qian)(qian)我(wo)們見到的(de)(de)最早的(de)(de)龍(long)(long)。1978—1980年(nian),在(zai)相當于(yu)“五帝(di)”第四帝(di)陶唐氏帝(di)堯時期的(de)(de)山西襄(xiang)汾陶寺遺(yi)址,一(yi)(yi)座大墓(mu)中(zhong)出(chu)了一(yi)(yi)件以(yi)紅(hong)彩、或紅(hong)、白(bai)彩繪制蟠龍(long)(long)圖案的(de)(de)珍貴龍(long)(long)盤。陶寺類型龍(long)(long)山文(wen)化(hua)遺(yi)址發(fa)現(xian)有內城、外城遺(yi)跡(ji),被學者推斷為帝(di)堯的(de)(de)“龍(long)(long)都(dou)”;而襄(xiang)汾也成(cheng)為舉(ju)世聞名的(de)(de)“龍(long)(long)鄉”;在(zai)我(wo)國第一(yi)(yi)個奴隸制夏王朝(chao)都(dou)城遺(yi)址地河南偃(yan)師(shi)二里(li)頭,也在(zai)一(yi)(yi)件殘(can)陶器上發(fa)現(xian)了巨眼、利爪(zhua)、周(zhou)身有鱗的(de)(de)龍(long)(long)紋……自商周(zhou)階級社會以(yi)后(hou),龍(long)(long)的(de)(de)形象更是屢有出(chu)土,不勝枚舉(ju)了。
西漢(包括(kuo)王莽時期(qi))的龍形(xing)象(xiang)(xiang)身體細長,似(si)蛇形(xing),身尾(wei)不分(fen)(fen),末尾(wei)有鰭。頭部(bu)似(si)鱷魚,整體較瘦長。分(fen)(fen)為(wei)有翼(yi)、無(wu)翼(yi)兩種。有的角(jiao)(jiao)(jiao)似(si)牛角(jiao)(jiao)(jiao),細長,前端略帶(dai)弧形(xing)。上下顎(e)等(deng)長,上下唇分(fen)(fen)別向上下翻(fan)卷(juan)。分(fen)(fen)為(wei)有無(wu)兩種,翼(yi)為(wei)鳥(niao)翅形(xing)。獸(shou)腿(tui),短(duan)粗(cu)。足部(bu)分(fen)(fen)為(wei)獸(shou)、鷹足兩種,三趾。而到了東漢,龍體粗(cu)壯,似(si)虎形(xing),身尾(wei)分(fen)(fen)明(ming),個(ge)別有鰭。角(jiao)(jiao)(jiao)似(si)牛角(jiao)(jiao)(jiao)。角(jiao)(jiao)(jiao)下都出現(xian)突(tu)起的棱,頂端前卷(juan),也(ye)有類似(si)鹿角(jiao)(jiao)(jiao)的。且(qie)都有翼(yi)。獸(shou)腿(tui)較長。以虎的形(xing)象(xiang)(xiang)為(wei)主,其他動物形(xing)象(xiang)(xiang)輔(fu)之。建(jian)安至(zhi)魏晉(jin)(十六國時期(qi))的龍體較細長,似(si)虎形(xing),身尾(wei)分(fen)(fen)明(ming)。頭角(jiao)(jiao)(jiao)略似(si)鹿角(jiao)(jiao)(jiao)。羽翼(yi)分(fen)(fen)有無(wu)兩種,有翼(yi)的龍形(xing)狀仍(reng)舊為(wei)鳥(niao)翅形(xing)。腿(tui)為(wei)獸(shou)類,長。
南北朝至隋時(shi),龍體(ti)細長(chang),似虎形,身尾分(fen)明,頸和(he)背上(shang)出(chu)(chu)現焰(yan)環。龍翼(yi)(yi)依舊分(fen)有(you)無兩種(zhong),出(chu)(chu)現飄帶形翼(yi)(yi),鳥翅形尚(shang)存。四肢上(shang)飄,有(you)長(chang)的獸毛。唐宋(song)時(shi)期,體(ti)粗壯豐滿,回復(fu)到蛇(she)體(ti),身尾不(bu)分(fen),脊背至尾都有(you)鱗,宋(song)代時(shi)尾上(shang)則有(you)一圈鰭。吸取了(le)獅子形象的特點(dian),圓而豐滿,腦后(hou)有(you)鬣。唐代時(shi)出(chu)(chu)現分(fen)叉鹿角,前期略似鹿角尚(shang)存。上(shang)唇(chun)(chun)很長(chang),頂端成尖形,下(xia)唇(chun)(chun)短而不(bu)再下(xia)卷。龍翼(yi)(yi)已經(jing)都為(wei)飄帶形。宋(song)時(shi)出(chu)(chu)現四爪(zhua)的足(zu),后(hou)肢和(he)尾常交叉盤旋。
在(zai)中國,龍經歷了四個(ge)較大的發展(zhan)階段:圖騰崇(chong)拜階段、神(shen)靈崇(chong)拜階段、龍神(shen)崇(chong)拜與帝(di)王(wang)崇(chong)拜相結合的階段、佛教娜迦龍崇(chong)拜與中國龍崇(chong)拜相結合的階段。
在圖(tu)騰崇拜(bai)階段,中國(guo)遠古的(de)某(mou)些(xie)部落(luo)把龍(long)(long)視為圖(tu)騰,作為自己(ji)部落(luo)的(de)祖先(xian)和標志。根(gen)據歷史文獻資(zi)料和有關傳說,龍(long)(long)(原(yuan)形為蛇)原(yuan)為伏羲氏族的(de)圖(tu)騰,后來成(cheng)為太(tai)暤(hao)(太(tai)昊)部落(luo)的(de)圖(tu)騰。太(tai)暤(hao)部落(luo)是(shi)龍(long)(long)圖(tu)騰崇拜(bai)最為重要(yao)的(de)起源地之一。
在神(shen)(shen)靈崇拜(bai)階段,農牧業逐漸形成,宗教信仰也(ye)得到發展,從較為單(dan)一(yi)的圖(tu)騰崇拜(bai)過渡到多神(shen)(shen)崇拜(bai)。龍圖(tu)騰崇拜(bai)也(ye)發展為龍神(shen)(shen)崇拜(bai)。人(ren)們把龍神(shen)(shen)化,奉龍為水神(shen)(shen)、虹神(shen)(shen)。
龍(long)(long)(long)被(bei)神(shen)化后(hou),又與(yu)帝(di)(di)王(wang)(wang)崇拜(bai)結(jie)合在一(yi)起。商周時期,龍(long)(long)(long)紋正式作(zuo)為天子(zi)紋章與(yu)權力象征。這(zhe)時候的(de)(de)(de)(de)商周天子(zi)懸(xuan)掛九旒龍(long)(long)(long)旗(qi),并(bing)且穿(chuan)著龍(long)(long)(long)袞祭祀先王(wang)(wang)。秦漢時期,中國(guo)(guo)大統一(yi),要(yao)求有一(yi)個(ge)與(yu)之相適(shi)應的(de)(de)(de)(de)大神(shen),以(yi)整合各地、各民族的(de)(de)(de)(de)信仰,龍(long)(long)(long)崇拜(bai)進一(yi)步與(yu)帝(di)(di)王(wang)(wang)崇拜(bai)結(jie)合在一(yi)起。中國(guo)(guo)古代帝(di)(di)王(wang)(wang)把自己說成是龍(long)(long)(long)神(shen)的(de)(de)(de)(de)化身或(huo)龍(long)(long)(long)神(shen)之子(zi),或(huo)把自己說成是受龍(long)(long)(long)神(shen)保護(hu)的(de)(de)(de)(de)人,借(jie)助龍(long)(long)(long)樹立威信,獲得人們普遍(bian)的(de)(de)(de)(de)信任和支持。這(zhe)樣,龍(long)(long)(long)獲得了更(geng)為顯(xian)赫的(de)(de)(de)(de)地位,對中國(guo)(guo)龍(long)(long)(long)文化的(de)(de)(de)(de)發展起到(dao)十(shi)分重要(yao)的(de)(de)(de)(de)作(zuo)用。
在(zai)戰(zhan)國(guo)時(shi)期便(bian)形成了五(wu)(wu)色龍崇拜,及龍神信仰(yang)。在(zai)春秋時(shi)期,有五(wu)(wu)行(xing)神,分(fen)別與五(wu)(wu)行(xing)之神相匹配(pei)(pei)的是(shi)龍、虎、鳳(feng)、龜(gui)和麒麟,龍只是(shi)其中之一,與木神勾芒相搭配(pei)(pei),而五(wu)(wu)龍觀(guan)(guan)念尚未形成。到戰(zhan)國(guo)時(shi)期,五(wu)(wu)龍觀(guan)(guan)念開始形成。
最后(hou)是(shi)(shi)佛(fo)(fo)(fo)(fo)(fo)教娜迦(jia)龍(long)(long)(long)(long)(long)崇拜(bai)與中國(guo)(guo)龍(long)(long)(long)(long)(long)崇拜(bai)相結合(he)的(de)(de)(de)(de)(de)階(jie)段(duan)。隋(sui)唐時代,佛(fo)(fo)(fo)(fo)(fo)教在(zai)(zai)中國(guo)(guo)迅(xun)速傳(chuan)(chuan)播(bo),佛(fo)(fo)(fo)(fo)(fo)教中的(de)(de)(de)(de)(de)龍(long)(long)(long)(long)(long)王崇拜(bai)也傳(chuan)(chuan)入(ru)中國(guo)(guo)。在(zai)(zai)中國(guo)(guo)本(ben)土(tu)的(de)(de)(de)(de)(de)龍(long)(long)(long)(long)(long)崇拜(bai)中,原來(lai)只有(you)龍(long)(long)(long)(long)(long)神(shen)(shen)崇拜(bai),沒(mei)有(you)龍(long)(long)(long)(long)(long)王崇拜(bai),龍(long)(long)(long)(long)(long)王崇拜(bai)是(shi)(shi)在(zai)(zai)佛(fo)(fo)(fo)(fo)(fo)教傳(chuan)(chuan)入(ru)后(hou)引進的(de)(de)(de)(de)(de)。隨著(zhu)佛(fo)(fo)(fo)(fo)(fo)教的(de)(de)(de)(de)(de)傳(chuan)(chuan)播(bo),龍(long)(long)(long)(long)(long)王、龍(long)(long)(long)(long)(long)宮、龍(long)(long)(long)(long)(long)女等也得到(dao)迅(xun)速流傳(chuan)(chuan)。道(dao)(dao)教是(shi)(shi)中國(guo)(guo)的(de)(de)(de)(de)(de)本(ben)土(tu)宗(zong)教,是(shi)(shi)在(zai)(zai)原始巫(wu)術的(de)(de)(de)(de)(de)基礎上(shang)形成(cheng)的(de)(de)(de)(de)(de)。先秦(qin)時代的(de)(de)(de)(de)(de)乘(cheng)龍(long)(long)(long)(long)(long)周游四(si)海、乘(cheng)龍(long)(long)(long)(long)(long)升天(tian),以及(ji)以龍(long)(long)(long)(long)(long)溝通天(tian)人的(de)(de)(de)(de)(de)信(xin)仰,被(bei)道(dao)(dao)教全(quan)盤繼(ji)承(cheng)。龍(long)(long)(long)(long)(long)在(zai)(zai)道(dao)(dao)教中被(bei)認為(wei)是(shi)(shi)“三轎(jiao)”之一(yi)。這里所指(zhi)的(de)(de)(de)(de)(de)“三轎(jiao)”,一(yi)曰(yue)龍(long)(long)(long)(long)(long)轎(jiao),二曰(yue)虎(hu)轎(jiao),三曰(yue)鹿轎(jiao),作上(shang)天(tian)入(ru)地的(de)(de)(de)(de)(de)乘(cheng)騎工具。道(dao)(dao)教里有(you)許(xu)真君(jun)御龍(long)(long)(long)(long)(long)及(ji)建立鎖龍(long)(long)(long)(long)(long)井的(de)(de)(de)(de)(de)著(zhu)名神(shen)(shen)話故事,中國(guo)(guo)各地的(de)(de)(de)(de)(de)鎖龍(long)(long)(long)(long)(long)井故事的(de)(de)(de)(de)(de)作者就是(shi)(shi)巫(wu)師(shi)即中國(guo)(guo)道(dao)(dao)士所為(wei)。
1987年(nian),河南濮陽西水坡遺址,距離今天6000多年(nian)仰韶文化(hua)早(zao)期的(de)大(da)墓,在(zai)男性墓主人身邊出土了(le)一(yi)條(tiao)用蚌殼(ke)堆塑的(de)龍(long),這是目前發現的(de)最(zui)早(zao)的(de)龍(long)。
1994年(nian),在湖北黃梅縣白湖鄉焦墩遺(yi)址(zhi),清(qing)理到一條長4.4米的卵(luan)石擺塑龍,距今約六千年(nian)。
新石(shi)器時代晚期,玉(yu)的(de)(de)(de)神秘功能在(zai)先(xian)民的(de)(de)(de)眼里愈發至關(guan)重要,與天地宗祖鬼神溝通的(de)(de)(de)琮、璧、戚(qi)等禮(li)器,都是用好玉(yu)琢(zhuo)制的(de)(de)(de)。在(zai)遼西(xi)、內蒙古、徽、湘(xiang)、鄂、太湖流域的(de)(de)(de)發達地區,人們(men)也用玉(yu)琢(zhuo)出龍(long)形,足見龍(long)在(zai)當時非同(tong)一般的(de)(de)(de)地位。
安徽凌家灘白玉龍(long)。距今五千年左右。首尾相聯的(de)扁環形(xing),雞(ji)骨(gu)白色泛(fan)綠斑,此龍(long)除背環一周明確的(de)脊(ji)鬣,尤(you)為形(xing)象的(de)是龍(long)首呈牛頭(tou)形(xing),頭(tou)上(shang)(shang)兩支微翹(qiao)的(de)彎角(jiao),直(zhi)觀(guan)就是當地水牛頭(tou)上(shang)(shang)的(de)雙(shuang)角(jiao)。
浙江余杭瑤山(shan)白玉(yu)龍。良渚文化。玉(yu)龍組成(cheng)比較特別(bie),由(you)四個同向龍首(shou)圍成(cheng)一個鐲(zhuo)形(xing)(xing)。龍首(shou)分布(bu)均勻地淺(qian)(qian)凸于鐲(zhuo)面(mian)上(shang)。嘴(zui)、眼(yan)、耳淺(qian)(qian)浮雕狀,龍角(jiao)、牙(ya)齒等一些細部用陰線勾勒。發掘報告描述(shu)它“眼(yan)和牙(ya)近似水牛或(huo)鹿,鼻如豬,角(jiao)與(yu)耳非(fei)牛非(fei)鹿,似為各種(zhong)動物的結合圖形(xing)(xing)。……平面(mian)加一個側面(mian)進(jin)行斜(xie)向觀察,其形(xing)(xing)態和傳統(tong)觀念龍形(xing)(xing)頗為近似,……環曲的鐲(zhuo)身(shen),或(huo)可視作龍體的象征”。此類龍形(xing)(xing),在(zai)浙江反山(shan)、瑤山(shan)等遺(yi)址出土的璜、柱(zhu)形(xing)(xing)器(qi)、山(shan)字(zi)形(xing)(xing)器(qi)管和小(xiao)玉(yu)璧上(shang)多有(you)發現。扁長吻,縮(suo)頸俯(fu)伏(fu),面(mian)額仰天(tian)的身(shen)姿酷似一條淺(qian)(qian)潛(qian)水下,僅浮露鼻眼(yan),隨時準(zhun)備獵(lie)取小(xiao)動物的鱷魚的形(xing)(xing)象。一排整齊犀利的牙(ya)齒,更是這一水中獵(lie)手的生動寫照。
湖(hu)南澧縣孫家崗(gang)的(de)(de)玉龍。龍山(shan)文化。扁簿狀,鏤(lou)(lou)刻透雕而成。頭頂(ding)有(you)高聳華麗(li)的(de)(de)角(jiao)狀裝飾,腹(fu)下有(you)雕鏤(lou)(lou)逼真的(de)(de)龍腳(這(zhe)恐(kong)怕是(shi)已(yi)知玉龍中(zhong)最早發(fa)現(xian)龍腳的(de)(de)例子)。但蜷曲的(de)(de)主(zhu)體(ti),仍隱約能見“C”字(zi)形狀。長吻、圓(yuan)眼等獨特(te)的(de)(de)造型(xing),同樣具有(you)鱷魚的(de)(de)體(ti)態特(te)征。
湖北天(tian)門(men)肖家(jia)屋脊玦(jue)形(xing)玉龍石(shi)家(jia)河文化。外(wai)形(xing)極似(si)(si)紅山(shan)文化“C”字(zi)形(xing)玉龍,只是頭形(xing)不似(si)(si)紅山(shan)豬、熊、馬首形(xing),而(er)略與鱷(e)接近。
以上(shang)諸玉龍,都(dou)是(shi)新石器時代晚(wan)期距今五千(qian)年左(zuo)右(you)的典型玉龍。從(cong)動(dong)物學角度分析,主(zhu)要(yao)是(shi)馬、熊(xiong)、牛(niu)、鱷幾種,特征清晰,種類明確。
至于安徽凌家灘玉(yu)龍(long)為(wei)牛首形,據了解,水牛在這一帶(dai),不久前還是(shi)農家的(de)主(zhu)要(yao)畜力,也(ye)是(shi)當地農民幾(ji)千年(nian)(nian)賴以生存的(de)動(dong)物,即使是(shi)上世紀五(wu)十年(nian)(nian)代的(de)人民政府,也(ye)曾多(duo)次發布公(gong)告,嚴禁宰(zai)割(ge)耕牛,足見(jian)牛在當地人民生活中占據過多(duo)么(me)重(zhong)要(yao)的(de)地位(wei)。凌家灘先民把這一具有神奇般力量,對農業豐(feng)產作出極大貢獻的(de)水牛,虛幻神化為(wei)龍(long)的(de)形象,順理成章(zhang)。
浙江(jiang)(jiang)余杭瑤山白(bai)玉(yu)(yu)龍、湖南澧縣(xian)孫家(jia)崗白(bai)玉(yu)(yu)龍、湖北天(tian)門肖家(jia)屋脊玦形龍,頭形都似鱷魚,而鱷魚也(ye)正是(shi)長江(jiang)(jiang)流域及江(jiang)(jiang)南水(shui)鄉地帶(dai)常(chang)見的、令(ling)人(ren)印象(xiang)深刻(ke)的動(dong)物。有(you)人(ren)分析(xi)認為,鱷魚總是(shi)在冬眠之后在春天(tian)破穴決堤(di)造成水(shui)災,人(ren)們也(ye)往(wang)往(wang)在這個時候看到了鱷魚出沒在波濤滾(gun)滾(gun)之中(zhong),便以為鱷魚有(you)一種超自然的力量,使人(ren)們逐漸(jian)由(you)鱷產生了龍神的形象(xiang)和崇(chong)拜。
繁多的(de)(de)(de)龍(long)(long)(long)(long)(long)型,特(te)別(bie)是(shi)新石(shi)器時(shi)代(dai)(dai)晚期玉龍(long)(long)(long)(long)(long)各有(you)祖形的(de)(de)(de)現(xian)(xian)象(xiang),說明龍(long)(long)(long)(long)(long)的(de)(de)(de)產(chan)生(sheng)其(qi)實(shi)是(shi)與新石(shi)器時(shi)代(dai)(dai)晚期當時(shi)當地(di)氏族先民(min)所尊崇、敬畏(wei)的(de)(de)(de)某(mou)種動物直接相關,與當時(shi)當地(di)生(sheng)存的(de)(de)(de)動物種群有(you)關。如(ru)鱷應該(gai)在(zai)江(jiang)河沼澤的(de)(de)(de)江(jiang)浙湘(xiang)鄂地(di)區,而(er)不應該(gai)出(chu)遼(liao)西的(de)(de)(de)山區和茫(mang)茫(mang)無際的(de)(de)(de)大草原上(shang);馬的(de)(de)(de)蹤跡(ji)在(zai)太(tai)湖流域的(de)(de)(de)新石(shi)器時(shi)代(dai)(dai)古文化遺址中(zhong)(zhong)沒有(you)發(fa)現(xian)(xian)……這(zhe)種與當時(shi)當地(di)先民(min)的(de)(de)(de)尊重物緊密(mi)相連的(de)(de)(de)特(te)殊的(de)(de)(de)造龍(long)(long)(long)(long)(long)現(xian)(xian)象(xiang),直至以后(hou)仍會導致另(ling)類新龍(long)(long)(long)(long)(long)的(de)(de)(de)產(chan)生(sheng)。如(ru)商代(dai)(dai)人(ren)(ren)(ren)首雙角龍(long)(long)(long)(long)(long)紋青(qing)銅盉,漢代(dai)(dai)馬王堆帛畫(hua)上(shang)的(de)(de)(de)人(ren)(ren)(ren)形龍(long)(long)(long)(long)(long),江(jiang)蘇(su)丹徒丁卯橋(qiao)唐代(dai)(dai)鎏(liu)金銀(yin)盆上(shang)的(de)(de)(de)魚龍(long)(long)(long)(long)(long)等(deng)等(deng)。其(qi)中(zhong)(zhong)人(ren)(ren)(ren)形龍(long)(long)(long)(long)(long)的(de)(de)(de)出(chu)現(xian)(xian),說明受到(dao)尊崇、仰慕(mu)的(de)(de)(de)首領、英(ying)雄(xiong)人(ren)(ren)(ren)物等(deng),同(tong)樣可(ke)以成龍(long)(long)(long)(long)(long)。這(zhe)一現(xian)(xian)象(xiang)即使在(zai)科學(xue)發(fa)達的(de)(de)(de)2019年(nian),仍能產(chan)生(sheng)其(qi)不可(ke)思議的(de)(de)(de)影響。總(zong)而(er)言(yan)之,這(zhe)種奇妙的(de)(de)(de)、唯“龍(long)(long)(long)(long)(long)的(de)(de)(de)傳人(ren)(ren)(ren)”獨具(ju)的(de)(de)(de)“龍(long)(long)(long)(long)(long)”化的(de)(de)(de)意識行為,實(shi)質就是(shi)將(jiang)這(zhe)種動物或(huo)人(ren)(ren)(ren)予(yu)以“神”化的(de)(de)(de)過程。
《竹書紀年(nian)》載:伏(fu)羲氏(shi)(shi)各氏(shi)(shi)族中有飛龍(long)(long)(long)氏(shi)(shi)、潛龍(long)(long)(long)氏(shi)(shi)、居龍(long)(long)(long)氏(shi)(shi)、降(jiang)龍(long)(long)(long)氏(shi)(shi)、土龍(long)(long)(long)氏(shi)(shi)、水(shui)龍(long)(long)(long)氏(shi)(shi)、青龍(long)(long)(long)氏(shi)(shi)、赤龍(long)(long)(long)氏(shi)(shi)、白龍(long)(long)(long)氏(shi)(shi)、黑龍(long)(long)(long)氏(shi)(shi)、黃龍(long)(long)(long)氏(shi)(shi)。
古籍說帝(di)(di)舜(shun)和夏(xia)(xia)代有(you)(you)飼(si)養龍(long)(long)(long)的活動,以(yi)(yi)龍(long)(long)(long)作氏(shi)族的族名。《路史(shi)·后(hou)紀》卷(juan)十一:“當舜(shun)之(zhi)(zhi)(zhi)(zhi)(zhi)時,人來(lai)效(xiao)獻(獻也)龍(long)(long)(long),求(qiu)能(neng)食之(zhi)(zhi)(zhi)(zhi)(zhi)。高陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)后(hou),有(you)(you)董(dong)父能(neng)求(qiu)其欲,使豢之(zhi)(zhi)(zhi)(zhi)(zhi)。賜之(zhi)(zhi)(zhi)(zhi)(zhi)氏(shi)白(bai)豢龍(long)(long)(long)。封于(yu)(yu)鬷(zong)川,于(yu)(yu)是始有(you)(you)豢龍(long)(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)官。”《左傳(chuan)》昭公(gong)二(er)十九年云:“帝(di)(di)舜(shun)氏(shi)世有(you)(you)畜龍(long)(long)(long),及(ji)(有(you)(you))夏(xia)(xia)孔甲,擾(rao)(rao)于(yu)(yu)有(you)(you)帝(di)(di)。帝(di)(di)賜之(zhi)(zhi)(zhi)(zhi)(zhi)乘龍(long)(long)(long),河漢各二(er),各有(you)(you)雌雄。孔甲不能(neng)食,而(er)(er)未(wei)獲(huo)豢龍(long)(long)(long)氏(shi)。陶唐氏(shi)既衰(shuai),其后(hou)有(you)(you)劉累(lei)學擾(rao)(rao)龍(long)(long)(long)于(yu)(yu)豢龍(long)(long)(long)氏(shi),以(yi)(yi)事孔甲,能(neng)飲食之(zhi)(zhi)(zhi)(zhi)(zhi),夏(xia)(xia)后(hou)嘉之(zhi)(zhi)(zhi)(zhi)(zhi),賜姓(氏(shi))曰御龍(long)(long)(long),以(yi)(yi)更豕韋之(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)。龍(long)(long)(long)一雌死,潛醢以(yi)(yi)食夏(xia)(xia)后(hou)。夏(xia)(xia)后(hou)飧之(zhi)(zhi)(zhi)(zhi)(zhi),既而(er)(er)使求(qiu)之(zhi)(zhi)(zhi)(zhi)(zhi),懼(ju)而(er)(er)遷于(yu)(yu)魯縣(xian),范氏(shi)其后(hou)也。”
到了商及西周時期,龍(long)(long)(long)的(de)(de)(de)形(xing)象(xiang)出(chu)現(xian)了兩極(ji)分化:一(yi)種無比(bi)猙獰,最有(you)名(ming)的(de)(de)(de)是(shi)山西石樓縣桃花莊(zhuang)出(chu)土的(de)(de)(de)商代晚期銅龍(long)(long)(long)形(xing)觥,張開(kai)大嘴(zui)露出(chu)利(li)齒,兩角高聳恐怖懾人(ren),就是(shi)鱷魚的(de)(de)(de)形(xing)象(xiang);一(yi)種十分溫(wen)順,比(bi)如商代晚期河南安陽殷(yin)墟(xu)婦好墓出(chu)土的(de)(de)(de)銅蟠(pan)龍(long)(long)(long)盤(pan),其他殷(yin)墟(xu)墓葬(zang)中(zhong)也有(you)發現(xian)。商周時期,龍(long)(long)(long)文化更得到廣泛(fan)的(de)(de)(de)傳播(bo)。龍(long)(long)(long)由圖騰時代原(yuan)始(shi)的(de)(de)(de)龍(long)(long)(long)形(xing)象(xiang)變成(cheng)真正的(de)(de)(de)龍(long)(long)(long)紋,約在商代。商王朝(chao)非常重(zhong)視宗教與巫術,也就十分重(zhong)視宗教活動中(zhong)必不可少的(de)(de)(de)禮器(qi)-青(qing)銅器(qi)的(de)(de)(de)鑄(zhu)造。青(qing)銅器(qi)上的(de)(de)(de)紋飾(shi)有(you)濃郁的(de)(de)(de)宗教色彩,即通過各(ge)種象(xiang)征性的(de)(de)(de)紋飾(shi),向人(ren)們展示應崇拜(bai)的(de)(de)(de)神靈(ling),求其保護,免受怪物的(de)(de)(de)侵害。這種紋飾(shi)中(zhong),原(yuan)龍(long)(long)(long)紋成(cheng)為主要(yao)的(de)(de)(de)部分。
商(shang)(shang)周時期,龍紋已經正式成為(wei)(wei)天子紋章和權力象征。除了將龍紋刻畫在青銅(tong)器上,商(shang)(shang)周的統治(zhi)者還把龍紋畫在旗幟和衣(yi)服上,以作為(wei)(wei)身份的象征。
《商頌·玄鳥(niao)》:“龍旂十乘,大糦(chi)是(shi)乘。”
《荀(xun)子(zi)·禮論》:“天子(zi)大(da)路(lu)越(yue)席,所以(yi)養(yang)體也(ye)(ye);龍旂九斿(you),所以(yi)養(yang)信也(ye)(ye)。”
《周禮·春(chun)官》:“享(xiang)先王(wang),則袞冕。”
《晏子春秋(qiu)》:“昔者秦繆公乘(cheng)龍舟而理(li)天下。”
《史(shi)記(ji)·封禪書(shu)》載(zai):“昔(xi)秦文公出獵,獲(huo)黑龍”。
龍(long)(long)(long)原本是中華先民(min)崇拜對象,但(dan)隨著(zhu)專(zhuan)制(zhi)程(cheng)度的不斷加(jia)深,君權之(zhi)日益膨脹,帝王之(zhi)家憑借政治優(you)勢,將(jiang)龍(long)(long)(long)據(ju)為(wei)己有(you)。《呂氏春秋》中,便有(you)將(jiang)晉文公“喻(yu)之(zhi)為(wei)龍(long)(long)(long)”的記載。其后有(you)秦始(shi)皇稱“祖龍(long)(long)(long)”之(zhi)說。秦漢(han)以后,龍(long)(long)(long)已(yi)定型為(wei)帝王化(hua)身(shen),皇室專(zhuan)利。皇帝為(wei)“真(zhen)龍(long)(long)(long)天(tian)子”,出生曰“真(zhen)龍(long)(long)(long)天(tian)降(jiang)”,駕(jia)崩(beng)稱“龍(long)(long)(long)御上賓”;所居者(zhe)龍(long)(long)(long)庭(ting),臥者(zhe)龍(long)(long)(long)床,座者(zhe)龍(long)(long)(long)椅,穿(chuan)者(zhe)龍(long)(long)(long)袍(pao)。
西漢(han)董仲舒所撰的(de)(de)《春秋(qiu)繁露》中(zhong),記有民間祈求龍(long)(long)降雨(yu)以保豐(feng)收的(de)(de)祀龍(long)(long)降雨(yu)活(huo)動(dong)。在長(chang)沙馬王堆西漢(han)墓出(chu)土的(de)(de)著名帛(bo)畫(hua)上,也有龍(long)(long)的(de)(de)形象。這表明在西漢(han)時期(qi),龍(long)(long)已經是社會(hui)生活(huo)中(zhong)流傳相當廣泛的(de)(de)一種文(wen)化意識(shi)了。
《新唐書·五(wu)行志三》載(zai):“貞元末(mo)(805年),資江得(de)龍丈余(yu),西(xi)川節(jie)度使韋皋匣而獻之,老姓(xing)縱觀。三日,為煙所(suo)熏而死”。該事,《太平(ping)廣(guang)記》卷四二(er)二(er)引牛肅《紀聞(wen)》談的比較詳(xiang)細(xi)。
《唐年補錄》載(zai):唐咸(xian)通末,舒州(zhou)刺(ci)史孔威(wei)進龍(long)(long)骨一(yi)具(ju),因有(you)(you)表錄其事狀云(yun):“州(zhou)之(zhi)桐城縣善(shan)政鄉(xiang)百姓胡舉(ju),有(you)(you)青龍(long)(long)斗死于庭中(zhong)。時四月,尚有(you)(you)繭(jian)箔在庭。忽(hu)云(yun)雷暴(bao)起,聞(wen)云(yun)中(zhong)擊觸(chu)聲,血(xue)如(ru)釃雨,灑(sa)繭(jian)箔上(shang),血(xue)不氵于箔,漸旋結聚,可拾置掌上(shang)。須臾,令人(ren)冷(leng)痛入(ru)骨。初(chu)龍(long)(long)拖尾及(ji)地,繞一(yi)泔桶,即騰身入(ru)云(yun)。及(ji)雨,悉是泔也。龍(long)(long)既(ji)死,剖(pou)之(zhi),喉中(zhong)有(you)(you)大(da)瘡。凡長(chang)十余丈。鱗(lin)鬣皆魚(yu)。唯有(you)(you)須長(chang)二(er)丈。其足有(you)(you)赤膜(mo)翳之(zhi)。雙(shuang)角各長(chang)二(er)丈。時遣大(da)云(yun)倉使督而送州(zhou)。以肉(rou)重不能全舉(ju),乃剸之(zhi)為(wei)數十段,載(zai)之(zhi)赴官。”
《遼史·太祖本(ben)紀下》記(ji):“神冊五年(920年)夏五月庚辰,有龍(long)見于拽刺(ci)山陽水上(shang)(shang)。上(shang)(shang)射獲(huo)之,藏其骨內府”。北宋沈括(kuo)《夢溪(xi)筆談·雜志(zhi)一》介紹過他出(chu)使(shi)契丹時所聞該(gai)事,元好問《續夷堅志(zhi)》對該(gai)事談的較詳細,是(shi)條五尺(chi)小龍(long)。
明朝(chao)洪武時(shi)期,龍(long)紋的(de)造型基本(ben)上保持著元代龍(long)紋的(de)形(xing)狀。其特(te)征(zheng)概括(kuo)為頭(tou)(tou)小、頸(jing)細、身體細長、少毛(mao)發(fa)(fa)、三四(si)爪。永樂、宣德(de)時(shi)期,改變了前朝(chao)那(nei)種身細、頭(tou)(tou)小的(de)幼稚龍(long)形(xing)態,龍(long)形(xing)變得形(xing)體高大(da)粗壯(zhuang),威武兇(xiong)猛。那(nei)時(shi),龍(long)首較(jiao)元代的(de)大(da),上顎(e)(e)比下顎(e)(e)長而高高突起(qi),有(you)張口和閉嘴(zui)之分(fen)。張口的(de)伸舌(she)(早期較(jiao)長如(ru)戟狀,后期略短(duan)微微上翹),閉嘴(zui)的(de)上唇似(si)如(ru)意狀,鼻(bi)的(de)兩(liang)側有(you)對稱的(de)長曲須(xu),下顎(e)(e)多(duo)(duo)有(you)兩(liang)束(shu)或三束(shu)的(de)疏須(xu),頭(tou)(tou)毛(mao)是一束(shu)束(shu)的(de)疏毛(mao),前期發(fa)(fa)少,后期的(de)發(fa)(fa)多(duo)(duo)。
到了成(cheng)化、弘治、正德(de)年(nian)(nian)間,龍型失(shi)去了前朝張(zhang)牙(ya)舞爪(zhua)、叱(chi)咤風云(yun)(yun)的(de)(de)(de)(de)(de)(de)雄姿,表現(xian)出一副(fu)性(xing)情溫順的(de)(de)(de)(de)(de)(de)神態。常見的(de)(de)(de)(de)(de)(de)一種閉嘴龍,多在花間、蓮池、海水彩云(yun)(yun)中出現(xian)。除了閉嘴龍,也(ye)(ye)有(you)少量(liang)張(zhang)口(kou)龍、螭(chi)龍。而(er)嘉(jia)靖、隆(long)慶、萬(wan)歷年(nian)(nian)間,龍紋則以行(xing)龍為多。有(you)雙龍相(xiang)對(dui)的(de)(de)(de)(de)(de)(de),有(you)張(zhang)牙(ya)舞爪(zhua)的(de)(de)(de)(de)(de)(de),有(you)兩龍爭珠、回首而(er)望的(de)(de)(de)(de)(de)(de),也(ye)(ye)有(you)龍鳳對(dui)舞的(de)(de)(de)(de)(de)(de)。有(you)行(xing)于花間、舞于彩云(yun)(yun)的(de)(de)(de)(de)(de)(de)龍形,也(ye)(ye)有(you)游于海濤之中的(de)(de)(de)(de)(de)(de)蛟龍。此時的(de)(de)(de)(de)(de)(de)龍紋,亦(yi)分張(zhang)口(kou)和(he)閉嘴龍。在工(gong)藝上,龍紋大(da)不如前。常見畫工(gong)簡單草率(lv),有(you)的(de)(de)(de)(de)(de)(de)把龍鱗畫成(cheng)簡單的(de)(de)(de)(de)(de)(de)網格紋,神氣也(ye)(ye)差。有(you)的(de)(de)(de)(de)(de)(de)顯得瘦(shou)弱,失(shi)去駕云(yun)(yun)行(xing)海叱(chi)咤風云(yun)(yun)的(de)(de)(de)(de)(de)(de)神威。
雍正、乾隆(long)年間(jian),龍(long)(long)型的(de)角(jiao)分叉成山字(zi)形,龍(long)(long)的(de)眼睛顯圓,龍(long)(long)的(de)爪(zhua)已不(bu)(bu)似明代鷹爪(zhua),五趾相靠成“風(feng)車(che)”狀。這時的(de)龍(long)(long)爪(zhua)拇趾與食趾相距較大(da),趾甲顯得細小(xiao),沒有了元、明時期三角(jiao)形的(de)那種鋒利(li)感(gan)(gan)(gan)。所以,清(qing)代龍(long)(long)爪(zhua)給人以有形無力之(zhi)感(gan)(gan)(gan)。清(qing)末(mo)的(de)龍(long)(long)紋,其精(jing)神大(da)不(bu)(bu)如之(zhi)前(qian)的(de)威武、健壯,顯得腰硬,老態龍(long)(long)鐘,四(si)肢無力。對比發現,之(zhi)前(qian)的(de)龍(long)(long)體(ti)盤曲(qu)度大(da),有三波九折之(zhi)美。而清(qing)末(mo)時盤曲(qu)少了,故顯腰體(ti)硬直之(zhi)感(gan)(gan)(gan)。
概括起來,明(ming)代(dai)龍(long)(long)紋(wen)及造型粗壯,威武生猛,龍(long)(long)首魁梧,有(you)(you)怒發沖冠(guan)之氣勢。龍(long)(long)趾呈(cheng)(cheng)三(san)角形(xing),略(lve)微內彎,鋒利(li)剛勁。明(ming)中期(qi)時(shi)(shi)(shi)龍(long)(long)首扁長,上(shang)(shang)唇呈(cheng)(cheng)如(ru)意狀,龍(long)(long)爪緊靠(kao)呈(cheng)(cheng)風車狀。明(ming)晚期(qi)時(shi)(shi)(shi),仍以(yi)游龍(long)(long)居多,龍(long)(long)的(de)頭部(bu)略(lve)圓(yuan),鬃毛(mao)成(cheng)蓬(peng),有(you)(you)上(shang)(shang)沖之勢。這時(shi)(shi)(shi)的(de)龍(long)(long)型上(shang)(shang)顎端肌(ji)肉(rou)高高突(tu)起,呈(cheng)(cheng)如(ru)意狀,形(xing)如(ru)豬(zhu)嘴,人稱“豬(zhu)嘴龍(long)(long)”。而清代(dai)龍(long)(long)紋(wen)顯得華貴精巧,富麗堂皇。
在中(zhong)(zhong)華,龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)化(hua)(hua)、龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)傳說蘊涵著中(zhong)(zhong)國人所重視(shi)的(de)(de)(de)(de)天人合(he)一的(de)(de)(de)(de)宇宙觀;仁者愛人互主體觀的(de)(de)(de)(de)訴(su)求;陰陽交合(he)的(de)(de)(de)(de)發展觀;兼(jian)容(rong)并(bing)包的(de)(de)(de)(de)多元文(wen)(wen)(wen)化(hua)(hua)觀。中(zhong)(zhong)國龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)化(hua)(hua)內涵豐富,從(cong)性質和內涵來(lai)看,龍(long)(long)(long)(long)(long)文(wen)(wen)(wen)化(hua)(hua)可分為(wei)三(san)大類型(xing):宗(zong)教龍(long)(long)(long)(long)(long)、政治(zhi)龍(long)(long)(long)(long)(long)和藝(yi)術(shu)龍(long)(long)(long)(long)(long)。宗(zong)教龍(long)(long)(long)(long)(long)即(ji)把龍(long)(long)(long)(long)(long)當(dang)作圣(sheng)物或神(shen)(shen)靈來(lai)崇拜(bai),把龍(long)(long)(long)(long)(long)視(shi)為(wei)主宰雨水之(zhi)神(shen)(shen)或保護(hu)神(shen)(shen)等。政治(zhi)龍(long)(long)(long)(long)(long)是(shi)統治(zhi)階級(ji)利用(yong)人們普遍崇拜(bai)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)心(xin)理,把帝王說成是(shi)龍(long)(long)(long)(long)(long)神(shen)(shen)的(de)(de)(de)(de)化(hua)(hua)身,是(shi)神(shen)(shen)圣(sheng)不可侵犯的(de)(de)(de)(de),用(yong)以維護(hu)統治(zhi)。藝(yi)術(shu)龍(long)(long)(long)(long)(long)就是(shi)以藝(yi)術(shu)的(de)(de)(de)(de)形式(shi)表現對(dui)龍(long)(long)(long)(long)(long)的(de)(de)(de)(de)敬仰(yang)和崇拜(bai),即(ji)以雕刻(ke)、塑造、繪(hui)畫、舞蹈、神(shen)(shen)話傳說、競技(ji)活(huo)動等方式(shi)表現龍(long)(long)(long)(long)(long)。
中國龍文(wen)化具(ju)有鮮明特(te)色。
1.悠久性。中國(guo)龍(long)(long)崇拜歷史在(zai)世界(jie)上最(zui)為久遠。據考古發(fa)(fa)掘資(zi)料,最(zui)早(zao)的龍(long)(long)形(xing)象(xiang)是在(zai)1994年發(fa)(fa)掘的遼(liao)寧阜新查海遺址(zhi)中發(fa)(fa)現的,這一遺址(zhi)中有(you)一條距今(jin)七八千(qian)年的興隆洼文化石塊(kuai)堆塑(su)龍(long)(long)。在(zai)新石器遺址(zhi)中,還發(fa)(fa)現了眾多(duo)的龍(long)(long)形(xing)象(xiang)。至于玉龍(long)(long)和龍(long)(long)紋就更多(duo)。
2.延(yan)(yan)續(xu)性。龍文化在中國歷(li)(li)久不衰,歷(li)(li)朝(chao)歷(li)(li)代(dai)延(yan)(yan)續(xu)不斷,可以說是延(yan)(yan)續(xu)時間最長、生命力最強的文化現象之(zhi)一。
3.多樣(yang)性。中國龍(long)文化豐富多樣(yang)。龍(long)的形象變(bian)化多樣(yang),中國各(ge)朝代(dai)的龍(long)形象均有所(suo)不同(tong)(tong)。各(ge)地與龍(long)有關的民俗活動(dong)也各(ge)不相同(tong)(tong),龍(long)的神話(hua)傳說(shuo)豐富多彩,祭龍(long)儀式紛繁復雜。
4.普遍性。中國大(da)多(duo)數民族都崇(chong)拜龍(long),有(you)龍(long)抬(tai)頭節習俗,帶有(you)“龍(long)”字的地(di)名、物名、人名遍布全(quan)國各地(di)。
5.整合性。自秦漢之后,龍(long)(long)(long)神崇拜(bai)與帝王崇拜(bai)結合在一起,龍(long)(long)(long)獲得(de)了(le)更(geng)為顯赫的(de)地(di)位,這(zhe)使各地(di)區、各民族(zu)本(ben)來不(bu)同的(de)龍(long)(long)(long)文化(hua)得(de)到整合。中國龍(long)(long)(long)文化(hua)經過(guo)整合,具(ju)有更(geng)強的(de)生命力和(he)傳播力。
龍(long)(long)生(sheng)九(jiu)(jiu)(jiu)子(zi)(zi):據明人(ren)李東(dong)陽(yang)《懷麓堂集(ji)》載,龍(long)(long)生(sheng)九(jiu)(jiu)(jiu)子(zi)(zi)不成龍(long)(long),各有所好。囚牛:性喜音樂,舊時多(duo)刻于胡琴頭(tou)上(shang)(shang)。睚眥(yá zì):平生(sheng)好殺,喜血(xue)腥之(zhi)(zhi)氣(qi)。樣子(zi)(zi)像長(chang)了龍(long)(long)角的(de)豺(chai)狼,怒目而(er)視,雙(shuang)角向(xiang)后緊貼背部。常(chang)被雕飾在(zai)刀柄劍(jian)鞘(qiao)上(shang)(shang)。嘲風(cháo fēng):喜好冒險,常(chang)用(yong)其形(xing)狀(zhuang)在(zai)殿(dian)(dian)角上(shang)(shang)作為裝飾,具有威懾妖魔、清除災禍的(de)含義。蒲牢(pú láo):喜歡吼叫(jiao),人(ren)們常(chang)把它安(an)(an)在(zai)鐘上(shang)(shang)。狻猊(suān ní):形(xing)如(ru)獅(shi),喜歡蹲坐(zuo)。佛祖(zu)見它有耐心,便(bian)收在(zai)胯下當(dang)了坐(zuo)騎。赑屃(bì xì):似(si)龜,好負重。各地(di)的(de)宮殿(dian)(dian)、祠堂、陵墓(mu)中均可見到其背負石(shi)碑的(de)樣子(zi)(zi)。狴(bi)犴(bì àn):平生(sheng)好訟,其形(xing)似(si)虎,往往刻于獄門之(zhi)(zhi)上(shang)(shang)。負屃(fù xì):平生(sheng)好文,常(chang)盤繞在(zai)石(shi)碑碑文頭(tou)頂。螭(chi)吻(chī wěn):喜歡東(dong)張西望,經常(chang)被安(an)(an)排(pai)在(zai)建(jian)筑(zhu)物的(de)屋脊上(shang)(shang),作建(jian)筑(zhu)物上(shang)(shang)的(de)吻獸。不過民間(jian)傳說中之(zhi)(zhi)龍(long)(long)子(zi)(zi)遠不止上(shang)(shang)述九(jiu)(jiu)(jiu)位,九(jiu)(jiu)(jiu)乃虛指,以示(shi)數量(liang)之(zhi)(zhi)多(duo);又是陽(yang)極之(zhi)(zhi)貴數,以示(shi)地(di)位尊崇。折射出(chu)我(wo)中華先人(ren)對(dui)子(zi)(zi)孫(sun)眾多(duo)的(de)期(qi)盼、對(dui)變(bian)異(yi)性的(de)破(po)解以及對(dui)后來(lai)習(xi)得的(de)肯定的(de)文化理念。
龍(long)王(wang)(wang):唐玄宗時(shi),詘(chu)祠龍(long)池,設壇官致祭,以祭雨師之儀祭龍(long)王(wang)(wang)。宋太祖沿用唐代祭五龍(long)之制。宋徽宗大觀二(er)年(1108 年)詘(chu)天下五龍(long)皆(jie)封王(wang)(wang)爵。封青龍(long)神(shen)(shen)為(wei)(wei)廣仁王(wang)(wang),赤龍(long)神(shen)(shen)為(wei)(wei)嘉(jia)澤王(wang)(wang),黃龍(long)神(shen)(shen)為(wei)(wei)孚(fu)應(ying)王(wang)(wang),白(bai)龍(long)神(shen)(shen)為(wei)(wei)義濟王(wang)(wang),黑龍(long)神(shen)(shen)為(wei)(wei)靈澤王(wang)(wang)。清同(tong)治二(er)年(1863年)又封運河(he)龍(long)神(shen)(shen)為(wei)(wei)“延庥顯應(ying)分(fen)水龍(long)王(wang)(wang)之神(shen)(shen)”,令(ling)河(he)道總督以時(shi)致祭。在(zai)(zai)《西游(you)記》中,龍(long)王(wang)(wang)分(fen)別是∶東海(hai)敖(ao)(ao)廣、南海(hai)敖(ao)(ao)欽、西海(hai)敖(ao)(ao)閏(run)、北海(hai)敖(ao)(ao)順,稱為(wei)(wei)四(si)海(hai)龍(long)王(wang)(wang)。龍(long)王(wang)(wang)(如四(si)海(hai)龍(long)王(wang)(wang),五方龍(long)王(wang)(wang))是在(zai)(zai)中國古代龍(long)神(shen)(shen)信仰及佛(fo)教(jiao)龍(long)王(wang)(wang)信仰的基礎上形成(cheng)的。
龍(long)脈:風(feng)水學把起伏(fu)的(de)山(shan)脈稱(cheng)為龍(long)脈,古代“風(feng)水術”首推“地理五訣”,就是(shi)“覓龍(long)、察砂、觀(guan)水、點穴(xue)、立向”。龍(long)就是(shi)地理脈絡,土是(shi)龍(long)的(de)肉(rou)、石(shi)是(shi)龍(long)的(de)骨(gu)、草(cao)木是(shi)龍(long)的(de)毛(mao)發。尋龍(long)首先(xian)應(ying)該(gai)先(xian)尋祖宗(zong)父母(mu)山(shan)脈,審氣(qi)脈別(bie)生氣(qi),分陰(yin)陽。最(zui)著(zhu)名的(de)龍(long)脈為昆侖山(shan)和秦嶺。
龍的(de)傳人(ren):所謂(wei)龍的(de)傳人(ren),主要意(yi)思是說(shuo)(shuo)龍之血緣的(de)傳承人(ren),說(shuo)(shuo)遠古(gu)的(de)先祖是人(ren)和龍交合的(de)產物,次要意(yi)思是說(shuo)(shuo)龍之澤物無(wu)畏精神(shen)的(de)傳承人(ren)。
生(sheng)肖:龍在中(zhong)國傳統的十二生(sheng)肖中(zhong)排列第五位,對(dui)應的地支是辰,所(suo)以有辰龍一說。龍與(yu)鳳凰、麒麟、玄武(wu)一起并稱“四靈”。
元宵節舞(wu)龍(long)(long):舞(wu)龍(long)(long)俗稱(cheng)玩龍(long)(long)燈,是(shi)一種中國(guo)傳統民(min)俗文化活動之一,每(mei)逢(feng)喜慶節日(ri)都會舞(wu)龍(long)(long),以舞(wu)龍(long)(long)的方式來(lai)祈(qi)求平安和豐收。舞(wu)龍(long)(long)時,龍(long)(long)跟著(zhu)繡球(qiu)做各(ge)種動,穿插,不斷地展(zhan)示(shi)扭(niu)、揮、仰、跪、跳、搖等多(duo)種姿勢。
二(er)(er)月二(er)(er),龍(long)抬頭:農(nong)歷(li)二(er)(er)月初二(er)(er),俗稱青龍(long)節,傳說是龍(long)抬頭的(de)日子。據(ju)易經中的(de)說法,這一(yi)天(tian)(tian)之(zhi)前,雖然(ran)已屬春(chun)天(tian)(tian),但(dan)還蟄伏著,稱之(zhi)為(wei)(wei)“潛(qian)龍(long)在(zai)淵”。這一(yi)天(tian)(tian)之(zhi)后,陽(yang)氣上升(sheng),春(chun)意隱約可見(jian),故(gu)曰(yue)“見(jian)龍(long)在(zai)田”。顧名思義,龍(long)出現了,一(yi)切都開始嶄露頭角。起初為(wei)(wei)“龍(long)頭節”,敬龍(long)祈(qi)雨,讓老天(tian)(tian)佑保(bao)農(nong)業豐收(shou)。更為(wei)(wei)普遍的(de)說法是二(er)(er)月二(er)(er)龍(long)抬頭,所以每(mei)個(ge)人都要去理發,以沾染“龍(long)”氣,迎取吉(ji)利。
端(duan)午(wu)節賽(sai)龍(long)舟:龍(long)舟賽(sai)是(shi)一種古(gu)老(lao)民俗(su)活動(dong)。端(duan)午(wu)龍(long)舟競渡的習俗(su),早在屈原(yuan)之前已經存在。長江(jiang)中下(xia)游廣大(da)地(di)區,在新石器(qi)時代,有(you)一種幾何印(yin)紋(wen)陶為(wei)特征的文(wen)化遺(yi)存。該遺(yi)存的族(zu)屬,據專家推斷是(shi)一個崇拜龍(long)的圖(tu)(tu)騰(teng)的部族(zu)——史(shi)稱(cheng)百越(yue)族(zu)。出(chu)土陶器(qi)上(shang)的紋(wen)飾和歷史(shi)傳說示明,他們有(you)斷發(fa)紋(wen)身的習俗(su),生活于水鄉,自比(bi)是(shi)龍(long)的子(zi)孫。最早是(shi)古(gu)越(yue)祖先將(jiang)部落圖(tu)(tu)騰(teng)繪制在獨木舟上(shang),又劃著(zhu)這種舟去探親訪友,有(you)時大(da)家遇到一起,便會趁興比(bi)賽(sai)誰劃得快。在數(shu)千年的歷史(shi)發(fa)展中,大(da)部分百越(yue)人已經融合到漢族(zu)中了,其余(yu)部分則演變(bian)為(wei)南方許(xu)多少數(shu)民族(zu)。隨著(zhu)龍(long)神觀念逐(zhu)漸(jian)成為(wei)炎黃子(zi)孫共(gong)同的意識后,圖(tu)(tu)騰(teng)舟也就演變(bian)成了各(ge)式各(ge)樣的龍(long)舟,并從中產生出(chu)競渡的游藝形(xing)式,此后漸(jian)漸(jian)形(xing)成為(wei)中國各(ge)地(di)的傳統(tong)風(feng)俗(su)。
龍鳳(feng)呈祥(xiang):典出(chu)《孔叢(cong)子(zi)·記問(wen)》:“天子(zi)布德,將致太(tai)平,則(ze)麟鳳(feng)龜龍先(xian)為之(zhi)呈祥(xiang)。”在中(zhong)國傳(chuan)統理念里,龍和(he)鳳(feng)代表著吉祥(xiang)如意,龍鳳(feng)一起使用多表示喜慶(qing)之(zhi)事(shi)。傳(chuan)說中(zhong)秦穆公的女兒弄玉和(he)駙馬(ma)蕭史在華山隱(yin)居修煉(lian),得道(dao)乘龍鳳(feng)而去,后來人們為紀(ji)念弄玉和(he)蕭史的動人故事(shi),就用“龍鳳(feng)呈祥(xiang)”來形容夫妻間比翼雙飛、恩愛相隨、相濡以沫、怡(yi)合(he)百年的忠貞愛情。
隨著(zhu)中國(guo)人移(yi)民海(hai)外,中國(guo)的龍文化也隨之流傳到世界(jie)各地(di)。
一兩千年以來(lai),日(ri)本(ben)農民和漁民就(jiu)一直(zhi)祭祀和崇拜龍(long),以求風調雨順(shun)五谷(gu)豐登(deng)。在(zai)高松冢古墳中(zhong)(zhong)(zhong)有一幅七世紀的(de)壁畫《青龍(long)圖》,其形態(tai)與中(zhong)(zhong)(zhong)國龍(long)相差無(wu)幾。日(ri)本(ben)的(de)古建筑中(zhong)(zhong)(zhong),中(zhong)(zhong)(zhong)國漢唐(tang)明清(qing)時期龍(long)的(de)形態(tai)較(jiao)多見(jian),先秦時期的(de)龍(long)則(ze)少見(jian)。可(ke)見(jian)中(zhong)(zhong)(zhong)國龍(long)的(de)藝術(shu)是從漢代(dai)開始(shi)大量傳入日(ri)本(ben)的(de)。
中國(guo)龍(long)(long)文化傳(chuan)入東南(nan)亞要比(bi)日本早的多,因(yin)而顯得更具原(yuan)始文化的特(te)性。龍(long)(long)的頭大(da),有些像獅子或(huo)牛(niu),腹粗,尾(wei)大(da),足小。這(zhe)種(zhong)龍(long)(long)的形(xing)象在(zai)這(zhe)一地區(qu)的建筑、服飾、雕刻,以(yi)及龍(long)(long)舟(zhou)、龍(long)(long)舞和龍(long)(long)燈等民俗活動中,隨(sui)處可見。長(chang)江以(yi)南(nan)有星(xing)羅棋布的江河湖泊。龍(long)(long)舟(zhou)文化甚為發(fa)達。指揮龍(long)(long)舟(zhou)競渡的銅鼓飾有龍(long)(long)鳳等吉祥(xiang)動物圖案。
日(ri)本(ben)在唐代(dai)時(shi)與中國(guo)(guo)(guo)(guo)頻繁往來(lai),大量(liang)學習(xi)中國(guo)(guo)(guo)(guo)文化,促進了其社會進步。如日(ri)本(ben)的(de)傳(chuan)(chuan)統(tong)建筑(zhu)和傳(chuan)(chuan)統(tong)服飾其實完全就(jiu)(jiu)是(shi)(shi)中國(guo)(guo)(guo)(guo)唐代(dai)時(shi)的(de)樣(yang)子。而(er)在那個時(shi)候(hou),中國(guo)(guo)(guo)(guo)的(de)龍(long)都(dou)是(shi)(shi)三爪(zhua)(zhua),日(ri)本(ben)也就(jiu)(jiu)只能(neng)從(cong)中國(guo)(guo)(guo)(guo)引進三爪(zhua)(zhua)的(de)龍(long)。在中國(guo)(guo)(guo)(guo)出(chu)現四(si)爪(zhua)(zhua)龍(long)后(hou),已(yi)經開始(shi)閉(bi)關鎖(suo)國(guo)(guo)(guo)(guo),與日(ri)本(ben)斷了往來(lai)。而(er)韓國(guo)(guo)(guo)(guo)一(yi)直到(dao)清末前都(dou)是(shi)(shi)中國(guo)(guo)(guo)(guo)的(de)附(fu)屬(shu)國(guo)(guo)(guo)(guo),當中國(guo)(guo)(guo)(guo)明(ming)代(dai)統(tong)治者開始(shi)用(yong)五(wu)爪(zhua)(zhua)龍(long)圖(tu)案的(de)時(shi)候(hou),自然不(bu)可(ke)能(neng)讓屬(shu)國(guo)(guo)(guo)(guo)和自己平(ping)起平(ping)坐,於是(shi)(shi)韓國(guo)(guo)(guo)(guo)的(de)龍(long)就(jiu)(jiu)只能(neng)是(shi)(shi)四(si)爪(zhua)(zhua)了。
龍(long)(long)(long)生(sheng)九子(zi)是(shi)指(zhi)龍(long)(long)(long)生(sheng)九個(ge)兒(er)子(zi),九個(ge)兒(er)子(zi)都不成龍(long)(long)(long),各(ge)有不同。所謂“龍(long)(long)(long)生(sheng)九子(zi)”,并非龍(long)(long)(long)恰好生(sheng)九子(zi)。中國傳統文化(hua)中,以(yi)九來表示(shi)極多,有至(zhi)高無上地位,九是(shi)個(ge)虛數(shu),也是(shi)貴數(shu),所以(yi)用來描(miao)述(shu)龍(long)(long)(long)子(zi)。龍(long)(long)(long)有九子(zi)這個(ge)說(shuo)法(fa)由來已久,但是(shi)究(jiu)竟是(shi)哪(na)九種(zhong)動物一直沒有說(shuo)法(fa),直到明朝才出(chu)現了(le)各(ge)種(zhong)說(shuo)法(fa)。明代(dai)一些學人筆記(ji),如陸容的(de)(de)《菽園雜記(ji)》、李東陽的(de)(de)《懷(huai)麓堂集(ji)》、楊慎的(de)(de)《升庵集(ji)》、李詡的(de)(de)《戒(jie)庵老人漫筆》、徐(xu)應秋的(de)(de)《玉芝堂談(tan)蕓》等,對(dui)諸位龍(long)(long)(long)子(zi)的(de)(de)情況均有記(ji)載,但不統一。
龍生九(jiu)子(zi)古時(shi)民間有“龍生九(jiu)子(zi),不成(cheng)(cheng)龍,各有所好”的(de)(de)傳說(shuo)。但九(jiu)子(zi)是什么(me),說(shuo)法也(ye)不同。我們主要以年(nian)份偏老(lao)并已(yi)經被(bei)后人整理成(cheng)(cheng)書的(de)(de)《中國吉祥圖(tu)說(shuo)》來(lai)了解(jie)具體是哪九(jiu)子(zi)。
1.老大囚牛,喜音樂,蹲立于琴(qin)頭;
2.老二睚眥(yázì),嗜殺喜(xi)斗,刻鏤于刀環、劍柄(bing)吞(tun)口(kou);
3.老三嘲(chao)風,形似獸(shou),平生好險又好望,殿臺(tai)角上(shang)的走獸(shou)是它的遺(yi)像。也有人(ren)一直認為它是有著(zhu)龍(long)脈的鳳;
4.四子蒲(pu)牢(pú láo),受(shou)擊就大聲吼(hou)叫,充作洪(hong)鐘提梁的(de)獸鈕,助其鳴(ming)聲遠揚;
5.五(wu)子狻猊(suān ní),形如獅,喜煙(yan)好坐,所以(yi)形象一般出現于香爐上,隨(sui)之吞(tun)煙(yan)吐霧
6.六(liu)子霸下,又名赑屃(bì xì),似龜有齒,喜歡負重,是碑下龜;
7.七(qi)子狴犴(an)(bì àn),形似(si)虎,好訟,獄門或(huo)官衙正(zheng)堂兩側有其像;
8.八(ba)子負(fu)屃(fù xì),身似龍,雅好斯(si)文(wen),盤繞在(zai)石碑(bei)頭頂;
9.老(lao)九螭吻(wen)(chī wěn),又名鴟(chī)尾或鴟吻(wen),口(kou)潤嗓(sang)粗而好(hao)吞(tun),遂成殿脊兩端的吞(tun)脊獸,取其滅(mie)火消災。
其他:
饕餮(tie):四兇之(zhi)一,原為(wei)縉云氏之(zhi)子。
貔貅:帶有(you)祥瑞之氣的一種神(shen)獸。
龍(long)為文化本源。《易(yi)》乃群經之首,大道(dao)之源。而《易(yi)》之源,則可追溯至龍(long)書(shu)。《易(yi)》中(zhong)(zhong),主卦為乾(qian)、坤二卦。乾(qian)卦之中(zhong)(zhong),《易(yi)·乾(qian)·爻辭(ci)(ci)》則按六(liu)爻之順序揭(jie)示了事(shi)物包(bao)括人(ren)生(sheng)(sheng)(sheng)成(cheng)長(chang)(chang)(chang)的(de)普(pu)遍(bian)規律,以龍(long)成(cheng)長(chang)(chang)(chang)于(yu)水中(zhong)(zhong)為喻,提(ti)煉、總結出(chu)成(cheng)長(chang)(chang)(chang)為遨游(you)天地(di)之成(cheng)功者(zhe)的(de)六(liu)個人(ren)生(sheng)(sheng)(sheng)階(jie)(jie)段(duan)。如初九(jiu)(jiu)(jiu)(jiu):潛龍(long),勿用。指(zhi)人(ren)生(sheng)(sheng)(sheng)初期(qi),象征人(ren)生(sheng)(sheng)(sheng)的(de)學(xue)習(xi)階(jie)(jie)段(duan)。九(jiu)(jiu)(jiu)(jiu)二:見龍(long)在田,利見大人(ren)。指(zhi)龍(long)之羽翼(yi)初豐,象征人(ren)生(sheng)(sheng)(sheng)的(de)實習(xi)階(jie)(jie)段(duan)。九(jiu)(jiu)(jiu)(jiu)三(san):君子(zi)終日(ri)乾(qian)乾(qian),夕惕(ti)若,厲無咎。指(zhi)閱歷經驗均(jun)已(yi)(yi)具備,象征人(ren)生(sheng)(sheng)(sheng)的(de)創業(ye)階(jie)(jie)段(duan)。九(jiu)(jiu)(jiu)(jiu)四:或躍在淵,無咎。指(zhi)人(ren)生(sheng)(sheng)(sheng)已(yi)(yi)達到德才兼(jian)備,象征人(ren)生(sheng)(sheng)(sheng)的(de)成(cheng)功階(jie)(jie)段(duan)。九(jiu)(jiu)(jiu)(jiu)五:飛龍(long)在天,利見大人(ren)。指(zhi)龍(long)騰出(chu)江(jiang)河,飛離(li)陸地(di),象征人(ren)生(sheng)(sheng)(sheng)追求與(yu)成(cheng)就已(yi)(yi)到極致。上(shang)九(jiu)(jiu)(jiu)(jiu):亢龍(long)有悔,揭(jie)示出(chu)物極必反,盛極而衰的(de)鐵律。《易(yi)·坤·爻辭(ci)(ci)》,則是(shi)對處于(yu)從屬地(di)位(wei)者(zhe)成(cheng)長(chang)(chang)(chang)階(jie)(jie)段(duan)之歸納、提(ti)煉與(yu)詮釋。其最后階(jie)(jie)段(duan)之上(shang)六(liu),則有“戰龍(long)于(yu)野,其血玄黃”之句,意為陰(yin)盛之極,從屬者(zhe)轉變(bian)為主導者(zhe),難(nan)度(du)很(hen)大,代價亦大,要有充(chong)分的(de)心理與(yu)應變(bian)準備。
民間層面,龍(long)(long)的影(ying)響更大,以龍(long)(long)為姓分布甚廣;龍(long)(long)王廟遍布神州,地(di)名中多有以龍(long)(long)為名;動物中有地(di)龍(long)(long)、變色(se)龍(long)(long)等;植物中之龍(long)(long)眼、龍(long)(long)膽(dan)等。鄉(xiang)間廟會(hui)舞龍(long)(long)燈,江南水鄉(xiang)賽龍(long)(long)舟,皆源遠流長。
龍(long)是(shi)正(zheng)義化身,炎黃子孫賦(fu)予龍(long)諸多美好善良之(zhi)心性。民(min)間有(you)“二(er)(er)月二(er)(er),龍(long)抬頭”之(zhi)說,傳說小(xiao)白(bai)龍(long)曾因(yin)行雨救民(min)而得罪玉帝,為(wei)懷念小(xiao)白(bai)龍(long)的恩德,民(min)間將二(er)(er)月二(er)(er)定為(wei)春龍(long)節,焚香禱告,祈求來年(nian)風調雨順,五谷豐(feng)登。而傳統的春節,也于此(ci)日正(zheng)式(shi)結束(shu)。龍(long)可(ke)代(dai)表英雄。龍(long)之(zhi)形象幾乎活躍(yue)于各個層面和領域,具(ju)有(you)強大的生(sheng)命力(li)與感(gan)召力(li),是(shi)理想中英雄之(zhi)典型。
一(yi)個(ge)民族的(de)(de)文化是這個(ge)民族精(jing)神(shen)(shen)的(de)(de)載體,多姿多彩的(de)(de)龍(long)文化中(zhong),從中(zhong)也可看出古代中(zhong)國(guo)人的(de)(de)人文精(jing)神(shen)(shen)。
創(chuang)新(xin)精神(shen)。龍(long)文(wen)(wen)化(hua)歷(li)久不(bu)(bu)衰,與古代中國人(ren)的(de)創(chuang)新(xin)精神(shen)分不(bu)(bu)開。龍(long)文(wen)(wen)化(hua)經歷(li)了若(ruo)干發展階段,每一(yi)個發展階段主要是通過(guo)內部(bu)創(chuang)新(xin)完(wan)成(cheng)的(de)。觀察各個歷(li)史(shi)時期(qi)不(bu)(bu)同的(de)龍(long)藝術形態,從(cong)無角到(dao)有角,從(cong)無翼(yi)到(dao)有翼(yi),從(cong)無足到(dao)有足,可看(kan)出龍(long)形象是經過(guo)不(bu)(bu)斷創(chuang)新(xin)而形成(cheng)的(de)。
綜(zong)合精神(shen)。龍(long)(long)的形象(xiang)是古代(dai)中(zhong)國人綜(zong)合了走獸、飛(fei)禽、水中(zhong)動物和爬行動物的優長而形成的。龍(long)(long)文化的綜(zong)合性還表(biao)現于長期(qi)的發展過程中(zhong),龍(long)(long)不斷吸(xi)收外來的優秀藝術元(yuan)素,從而使其形象(xiang)更為(wei)完整。比如(ru),唐(tang)宋時期(qi)龍(long)(long)吸(xi)收了印度(du)佛教中(zhong)獅子的形象(xiang),頭(tou)圓而豐滿,腦后披鬣(lie),鼻子也近(jin)似獅鼻,增加了龍(long)(long)的威信感。
包容(rong)精神。古代龍(long)文(wen)(wen)化(hua)(hua)豐富(fu)多彩,與古代中國(guo)(guo)(guo)人的包容(rong)精神分不開。中國(guo)(guo)(guo)龍(long)文(wen)(wen)化(hua)(hua)在自己的發(fa)展(zhan)過(guo)程中,曾受到來自印度(du)的龍(long)王信仰(yang)的沖擊,但中國(guo)(guo)(guo)人并沒有將其拒之門外,而是包容(rong)與改造,形(xing)成了中國(guo)(guo)(guo)化(hua)(hua)的龍(long)王,豐富(fu)了中國(guo)(guo)(guo)龍(long)文(wen)(wen)化(hua)(hua)的內涵。
進取(qu)精(jing)(jing)神(shen)。從古代中(zhong)國(guo)人描述(shu)的龍(long)形(xing)象來(lai)看,龍(long)具有(you)很強的進取(qu)精(jing)(jing)神(shen)。龍(long)的活動空間(jian)十分廣(guang)闊,能上九(jiu)天,能潛深淵。各種藝術中(zhong)的龍(long)形(xing)象,大多是(shi)飛(fei)龍(long)、騰龍(long)或奔龍(long),朝氣蓬勃(bo),奮發(fa)向上,威武不(bu)屈(qu)。神(shen)話傳說中(zhong)的龍(long),大多是(shi)一(yi)往無前、勢不(bu)可擋、無所畏懼(ju)的。這些都是(shi)古代龍(long)開拓進取(qu)精(jing)(jing)神(shen)的表現。
獨立(li)精神。中(zhong)國龍(long)的藝術形象(xiang),與龍(long)有(you)(you)關的種(zhong)種(zhong)文化現象(xiang)也(ye)自成一體、獨具(ju)一格。在中(zhong)國傳統(tong)文化中(zhong),龍(long)文化雖與儒教(jiao)(jiao)、佛教(jiao)(jiao)和道(dao)教(jiao)(jiao)有(you)(you)著(zhu)密(mi)不可分的關系,但始終(zhong)保持(chi)著(zhu)相對(dui)的獨立(li)性,不附屬于任何一種(zhong)宗教(jiao)(jiao)。
龍(long)(long)(long)文化(hua)(hua)是中(zhong)國傳統文化(hua)(hua)的典型代(dai)表(biao)。這其中(zhong)既(ji)有(you)糟粕,也有(you)精華(hua)。歷(li)史上(shang)宗教性(xing)和(he)政(zheng)治性(xing)的龍(long)(long)(long)崇拜,如祭龍(long)(long)(long)求雨、祭龍(long)(long)(long)求子、祭龍(long)(long)(long)求平安(an)和(he)“真龍(long)(long)(long)天子”等(deng)觀念,應予(yu)以(yi)拋(pao)棄。但藝術性(xing)和(he)民間性(xing)的龍(long)(long)(long)文化(hua)(hua)具(ju)有(you)很強的生命力,如舞(wu)龍(long)(long)(long)燈、賽(sai)龍(long)(long)(long)舟等(deng)與(yu)龍(long)(long)(long)有(you)關的民俗活(huo)動,應作為非物(wu)質文化(hua)(hua)遺產予(yu)以(yi)保(bao)護。
在當代,還(huan)應(ying)當發揮龍(long)文化(hua)的凝聚(ju)作用。在歷史上,無論(lun)朝代怎樣更(geng)迭,龍(long)文化(hua)的傳(chuan)承(cheng)始(shi)終如一。海(hai)內外華(hua)人均(jun)以“龍(long)”為(wei)中華(hua)民族的象征(zheng)。因此,在宣傳(chuan)和弘揚龍(long)文化(hua)的過程中,應(ying)充分發揮其具有的凝聚(ju)力(li)和向心力(li)作用。
“龍”雖然在英文(wen)中(zhong)(zhong)一(yi)般翻譯為“dragon”,而歐美西方(fang)文(wen)化中(zhong)(zhong)的(de)“dragon”與中(zhong)(zhong)國傳統的(de)龍除了(le)外觀容貌上有一(yi)些相似外,背景(jing)和象征意(yi)義都分別甚大。
在(zai)基督教流行(xing)之前,西方(fang)的(de)“dragon”一直(zhi)是維(wei)京人(ren)、塞爾特(te)人(ren)和撒(sa)克遜人(ren)的(de)民族象征,這點和東方(fang)龍(long)無異(yi)。隨著基督教勢力的(de)壯大(da)(da),龍(long)和蛇(she)的(de)負面涵義被放大(da)(da),其在(zai)《新約全書(shu)》的(de)啟示錄中被描(miao)繪(hui)為(wei)邪惡(e)(e)的(de)“古蛇(she)”、“魔鬼(gui)”、“撒(sa)旦”,從此西方(fang)龍(long)就常與(yu)邪惡(e)(e)畫(hua)上等號。
但(dan)是(shi)西方龍(long)與(yu)(yu)東方龍(long)的區別并(bing)不是(shi)簡單的“善(shan)與(yu)(yu)惡(e)”的區別。就(jiu)如同毛主席和(he)其他偉人所說的:“好與(yu)(yu)壞,善(shan)與(yu)(yu)惡(e),在任(ren)何事物身上都是(shi)同時存在的,就(jiu)像一枚(mei)硬幣(bi)的正反兩面(mian)。”
就像在大多人眼里,邪惡(e)的西方龍(long)(dragon)中(zhong),也有(you)(you)作為護(hu)國(guo)神(shen)龍(long)的威爾士紅龍(long),作為圖騰(teng)守護(hu)神(shen)的北歐維京海龍(long);而在普遍(bian)寓(yu)意(yi)吉祥的中(zhong)國(guo)龍(long)中(zhong),也有(you)(you)惡(e)龍(long)的存(cun)在。
如(ru)《漢書》記載有(you)(you)“盛冬雷電,潛龍為(wei)(wei)孽(nie)。繼(ji)以隕星(xing)流彗(hui),維、填上見,日蝕有(you)(you)背鄉”,《論衡》有(you)(you)“洪水滔天,蛇(she)、龍為(wei)(wei)害(hai),堯遂使禹治水”,明代(dai)《萬歷野獲編》:“漢世謂(wei)滇池為(wei)(wei)邪龍,云(yun)南蓋苦龍為(wei)(wei)孽(nie)也,今乃以震表異”,清代(dai)古籍《陔余(yu)叢考》:“灌口(kou)二郎神,乃祠李冰(bing)父子也。冰(bing),秦時守其地(di),有(you)(you)龍為(wei)(wei)孽(nie),冰(bing)鎖之于離堆之下”。
歷代都(dou)有龍(long)作惡(e)為孽的(de)記載,說到底(di),無(wu)論(lun)西方龍(long)或是中(zhong)國神龍(long),都(dou)是一個極(ji)為龐大的(de)族群,不(bu)能以(yi)單純的(de)善(shan)惡(e)概括之。
21世(shi)紀(ji)全世(shi)界(jie)更多的(de)人也(ye)已經意識到了這一點,所以世(shi)界(jie)上不(bu)存在絕對好(hao)和絕對壞的(de)東西,而(er)且好(hao)壞的(de)評判往往還與評判者自身的(de)立場有關——這就是(shi)(shi)辯證(zheng)的(de)思想(xiang)。雖然(ran)還沒有確切可靠的(de)證(zheng)據能證(zheng)明龍是(shi)(shi)真實存在于客(ke)觀世(shi)界(jie)的(de),但(dan)它在人類所留下的(de)傳說中(zhong)顯然(ran)也(ye)同(tong)樣符合辯證(zheng)法。