摘要
通过麒麟、蜚虡在身份、形象与人地层面的多角度相合,可以确定海昏侯刘贺墓出土"孔子衣镜"上《衣镜赋》中的"蜚虡"神兽,实质就是神化之后的"麒麟"."蜚虡"与赋文中的"凤凰""玄武""苍龙""白虎",共同构成了汉人在地为"五灵"、在天为"五星"的"五行"组合.这种"五灵"的组合,渊源于赋文所言"圣人"孔子的"四灵"思想.以仁兽"麒麟"为五灵之首和五星之首中央土星"勾陈"的星象,反映了汉武帝以来儒家学说与五行理论的进一步结合.
Abstract
Through the multi angle fit of the identity,image,historical figures,geographical locations with the Qilin and FeiJu,it can be determined that the"FeiJu"mythical beast in the"Yi Jing Fu"unearthed from the tomb of Liu He,the Marquis of Haihun,is essentially the deified"Qilin".The"FeiJu"and the"Phoenix","Xuanwu","Canglong",and"White Tiger"in the prose together constitutes the"Five Elements"of the Han people,which represent the"Five types of spiritual beasts"on the earth and the"Five Stars"in the sky.This combination originates from the"Four types of spiritual beasts"thought of sage-Confucius.The view of the benevolent beast"Qilin"as the head of the"Five types of spiritual beasts"and the celestial phenomenon of the central Saturn"Gouchen",which is the head of the Five Stars,reflects the further integration of Confucianism and the theory of the Five Elements since Emperor Wu of Han.
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