上古麒麟兽


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祥瑞之兽,书中记载为麕身,牛尾,一角。在汉代壁画中有时会替代玄武,为北方的象征。至明代时,独角仍为麒麟的特征。

汉代武侯祠石刻中麒麟如鹿,身有原型半点,头顶有独角,角端有肉球。此外汉代还有牛型或猛兽型独角兽、角巨大有时为戟状分叉,或有双翼,呈角抵状,此兽名字未知,或认为是兕或认为是獬豸,佛爷庙出土的类似形象被称为天鹿,在内蒙古的东汉墓中,此兽为黑白色,或许为《说文》中的骐:“骐,马青骊文如博棋也。”

南北朝至唐出现一种身形优雅的鹿型神兽被认为是麒麟,头顶一角,有肉焰,体态轻盈。

宋代明代麒麟逐渐向龙的造型靠近,出现了龙头、马身、身披鳞甲、有肉焰、狮尾,蹄足,但仍为一角,郑和下西洋后带回的长颈鹿被称为麒麟,也一度出现过以长颈鹿为原型的麒麟造型。

清代时麒麟出现在照壁上,各地形象牛蹄、虎爪不一。除了龙头形象,又向狮子造型靠近,出现了狮型麒麟,也出现了双角,如乾隆年间泉州开元寺的照壁上为狮型麒麟,狮头狮身,猪鼻,有鳞甲,蹄足,狮尾,双角。

麒麟,仁獸也,馬身,牛尾,肉角。

《博物志》

麒麟斗而日蚀,鲸鱼死则彗星出,婴儿号妇乳出,蚕弭丝而商弦绝。

麒麟相斗就会发生日食,鲸鱼死就会有彗星出现,婴儿大哭母亲的乳汁就会自动流出,蚕吐丝就会弄断商调的丝弦。

《尔雅》

麟,麕身,牛尾,一角。

太平御览

《孝經右契》曰:孔子夜夢豐沛邦有赤煙氣起,顔回、子夏侣徃觀之。驅車到楚,西北范氏之廟,見芻兒捶麟,傷其前左足,束薪而覆之。孔子曰:「兒,汝來,姓爲誰?」兒曰:「吾姓爲赤松子。」孔子曰:「汝豈有所見乎?」:「吾所見一禽,如麏,羊頭,頭上有角,其末有肉,方以是西走。」孔子發薪下,麟視孔子而蒙其耳,吐三卷書。孔子精而讀之。 《說苑》曰:麒麟,麕身,牛尾,圓頂,一角。含仁懷義,音中律吕。行歩中?,折旋中矩。擇土而後踐,位平然後處。不群居,不旅行。紛兮其質文也,幽間則循循如也。 蔡邕《月令章句》曰:凡麟,生於火,遊於土,故循其母致其子。五行之精也,視明禮脩則麟臻。 《春秋演孔圖》曰:蒼之滅也,麟不榮也。麟,木精也。麒麟,日無光。 《毛詩義?》:白麟,馬足,黄色,圎蹄,角端有肉,音中黄鍾。王者至仁則岀。

《淮南子》

毛犊生应龙,应龙生建马,建马生麒麟,麒麟生庶兽,凡毛者,生于庶兽。

《左传》

叔孙氏之车子鉏商获麟,以为不详,以赐虞人。仲尼观之,曰:“麟也。”然后取之。

云笈七签

黄帝有茂德,感真人来游玉池,至德所致也。有瑞兽在囿,玄枵之兽也。《尚书·中候》云:麋身、牛尾,狼蹄、一角,角端有肉,示不伤物也。音中黄钟,文章彬彬然。牝曰麒,牡曰麟。生于火,游于土。春鸣曰归禾,夏鸣曰扶幼,秋冬鸣曰养信。帝又得微虫蛄蝼,有大如羊者,大如牛者,虫名蚓,大如虹者,应土德之王也。

《宋书》

麒麟者,仁獸也。牡曰麒,牝曰麟。不刳胎剖卵則至。麕身而牛尾,狼項而一角,黃色而馬足。含仁而戴義,音中鐘呂,步中規矩,不踐生蟲,不折生草,不食不義,不飲洿池,不入坑阱,不行羅網。明王動靜有儀則見。牡鳴曰「逝聖」,牝鳴曰「歸和」,春鳴曰「扶幼」,夏鳴曰「養綏」。

《天地瑞祥志》

瑞应图曰麒麟者仁兽也,牡曰麒牝曰麟,不刳胎剖肥,则来在郊。麋身而牛尾,狼鸣而角头有肉,黄色而马足,含仁而戴义,音如钟吕,步中规行中矩,游必择土,翔而后处,不践生虫,不折生草,不食不义,不饮污池,不入坑坎,不行罗网,明王动则有仪,靖则有客,牡鸣曰游圣,牝鸣归和,春鸣曰扶幼,夏鸣曰养绥,王者至仁则至。

《稽瑞》

公羊传》曰:「麒麟,仁兽也。」 《春秋考异图》曰:「麟盖玄枵之阴精也,亦曰岁星散而为麟,盖木之精也。牝曰麒,牡曰麟。」 孙氏《瑞应图》曰:「麟不践生虫,不折生草。不入坑穽,不触罗网。食嘉禾之实,饮珠玉之英。」

阅微草堂笔记

献县田家牛产麟,骇而击杀。知县刘征廉收葬之,刊碑曰“见麟郊”。刘固良吏,此举何陋也!麟本仁兽,实非牛种。犊之麟而角,雷雨时蛟龙所感耳。

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