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西和乞巧与中国七夕文化
On Qiqiao Custom in Xihe and Qixi Culture in China
内容摘要：本文将西和乞巧风俗放在中国七夕节这一大文化背景之下进行考量，从崇拜对象、时间空间、活动目的、活动性质、活动形式、文化遗存以及风俗起源等方面展开比较，找出两者的交集，分清其补集，并与史载汉唐七夕风俗对照，从而得出以下结论是，西和乞巧比较完善地保留了古代七夕风俗的仪式和内容，即为中国七夕文化的“活化石”；是西和乞巧始终围绕“巧”而展开，这种明显的功利性特质正是七夕风俗延续传承的根由，即为中国七夕文化的内核。
Abstract: Based on the grand background of Qixi Culture in China, this thesis is to
probe into Qiqiao Custom in Xihe County and compare these two customs through the following aspects: worship target, space and time. the purpose, nature, forms of events，cultural heritage as well as different origins of custom, hoping to find out their
differences and things in common. Comparing Qiqiao Custom in Xihe with historical
records on Qixi Custom during the Han and Tang Dynasty, we can get the following
conclusions: First of all. Qiqiao Custom in Xihe relatively retains the rituals and
content of Qixi Custom of the ancient times, existing as a " living fossil"of Chinese
Qixi Culture; secondly, Qiqiao Custom in Xihe has emphasized on "ingenuity",which
is an obvious trait of utility and it is such trait that serves as the secret of its inheritance and as the core of Qixi Culture in China.
关键字：西和乞巧；中国七夕文化；比较；研究
Keywords: Qiqiao Custom in Xihe; Qixi Culture in China; Comparison; Research
中国四大传说之首的牛郎织女传说为根源衍化而来的一系列的七夕民俗，是中华民族一个重要的文化根基和心理认同。作为中华七夕文化的一个重要分支，至今在西汉水上游漾水流域的西和、礼县一带盛行的乞巧风俗，是一种集崇拜信仰、诗词歌谣、音乐歌舞、工艺美术和劳动技艺为一体的“节日文化空间”。西和
乞巧节以其历时之长，仪式之完备，基础之广泛深厚，与史载唐宋时期情形相似被媒体称为中国七夕文化的“活化石”。
Qixi Custom derives from the mythology of the Weaver Girl and the Cowherd. the first
tale in the four greatest Chinese legends. Therefore, it lays as an important cultural
basis and psychological identity of the Chinese nation. As a significant branch of Qixi Qiqiao Custom prevails in Xihe and Li County of Yangshui Basion, the upper reaches of Western Han River. Qiqiao Culture integrates worship and belief. ballads and poetry singing and dancing. arts and crafts as well as labor skills as its fixed cultural activities.It is known to the world as a"living fossil"of Qixi Culture in China with its long
duration,complete rituals and sound basis which are quite familiar with historical
records in Tang and Song Dynasty.
由于各地之间存在着一定的地域文化差异，所以庆祝同一节日—七夕节的相关民俗活动也存在着不同的方式。下面将西和乞巧风俗放在中国七夕节这一大文化背景下进行考察，从两者之间存在的异同中理出七夕风俗传承演变的一些线索。
For the regional and cultural difference from place to place. there are various celebrations in this same festival--Qixi Festival. The following words will probe into Qiqiao Custom in Xihe based on the grand background of Qixi Culture in China. trying to find clues of Qixi Custom"s evolvement in the comparison of their difference and things in common.
一、庆祝时间、空间、方式之比较
I. Comparison on the Time, Space and Methods of Celebration
(一)庆祝时间
i. Time of Celebration
西和乞巧与全国其他地方的七夕节一样，均以七夕这天为重头戏。西和七夕这天要举行巧饭
会餐。照卜巧、送巧等活动，但其庆祝七
夕节的正式活动却是从农历六月三十日(小月二十九日)傍晚开始直至七月初七深夜结束，历时七天八夜。全国其他地方则通过祭拜双星、讲牛女故事、用脸盆接露水、看财运、看
巧芽成影、穿针乞文等活动来庆祝七夕节，只不过这些活动的举行仅限于七夕当天或当晚，历时一天或一晚。
In Xihe. as else where in China,July 7 in the Chinese lunar calendar has always been a highlight In Qixi Festival. On this day,girls would have a dinner made by themselves to fend off evil, divine their ingenuity and destiny through the projection of germinated grains in water and send off Qiao Niangniang, the Queen of Skills. But their formal
celebration starts from the late afternoon of the first day of the seventh month and ends till the midnight of the seventh day of the seventh month, lasting seven days and eight nights. People in the rest of the nation mainly celebrate in the following ways: paying respect to the double stars(Altair and Vega, commonly known as stars of the Cowherd and the Weaver Girl), telling their love picking up dews with washbasin,diving financial fortune, divining their ingenuity and destiny through the projection of
germinated grains in water, competing skills by threading needles and divining
cleverness through the density of a spider"s threads. However, all these celebrations are held on that every day or night of July 7, lasting one day or one night.
(二)庆祝空间
ll. Space of Celebration
西和乞巧与全国其他地方的七夕节一样，均是家庭支持下的少女活动。全国其他地方，如广东望牛墩镇的七夕风俗仅限于望牛墩镇，全镇面积3157平方公里，户籍人口45,000人，常住人口约100,000人；陕西西安斗门镇的七夕风俗也仅限于斗门镇。这些地方的七夕活动仅限于家庭单元、一村一镇，参与的人数并不多。西和庆祝七夕节的活动打破了家庭单元，一村一镇的界限，未婚姑娘、已婚妇女、青年学生、纸活铺等不同人员、不同职业都参与进来。在乞巧活动中，同村的不同乞巧点、不同村的乞巧点互相“行情”，外向交流，覆盖地域广阔。由于河流水系、传承渊源、生活条件、语言习惯的不同，西和一带的乞巧风俗形成了长道、汉源、何坝、云华、草川、横岭和晩霞七大谱系。其中包含何坝、十里汉源、西峪、姜席、苏合、卢河、兴隆、稍峪、石堡、长道等共11个乡(镇)，合计人口265,300人，面积744.4平方公里。
Like other parts in China. girls in Xihe take part in Qiqiao Festival under the families
support. Qiqiao in other places are restricted to a single family unit, a village or a town without so many participants. For example, Qixi custom in Wangniudun Town
Guangdong Province is only held in this town. The whole town covers an area of 31.57 square kilometers with a registered population of 45,000 people and permanent
population of 100,000 people. Qixi custom in Doumen Town, Xi"an of Shaanxi
Province is also like this. However, Qixi Festival in Xihe breaks the boundaries of
families, villages and towns. Married or unmarried women, young students, and people from various professions including paper workshop could all join in this festival
During the festival, different Qiqiao sites from the same village. or sites from different villages visit each other. covering a vast area. Owing to different river systems, origin living conditions and language habits, there are 7 large areas of Qiqiao Custom in Xihe ，they are named after places as follows: Changdao Hanyuan, Heba. Yunhua, Caochuan ，Hengling and Wanxia, covering 11(villages) towns and spreading an area of 744.4 square kilometers including Heba, Shili Hanyuan, Xiyu, Jiangxi Suhe, Luhe, Xinglong ，Shaoyu Shibao and Changdao with a total population of 265,000 people.
(三)庆祝方式
iii. Methods of Celebration
西和乞巧与全国其他地方的七夕节一样，均以祭祀织女和占卜巧拙为主要方式。如河北遵化的女性，在庭院中设香案并把瓜果削成花瓣状，把针放在瓜瓣上，双手捧盘向织女参拜。如果看到瓜果上有蛛丝罗结，那么她就“得巧”。山东地区在过七夕节时，“如摆设香案的时候，大部分地区的民众都要悬挂牛女图，以蜘蛛在碗、盘、瓜果等处结网的疏密来看女子得巧多少。胶东地区的年轻女子们要穿着新装，聚集在一起，共同祭拜七姐神织女”。安徽芜湖在初六日就进行丢针卜巧的活动。河南祥符、新郑、阳武等地的女子在丢针卜巧时，十分注重乞巧的结果。当绣针的倒影不尽人意时，甚至会哭泣。四川汉州的女性在七夕齐集一堂，
摆设瓜果香案，以观巧芽成影的方式向织女乞巧。可见，这些地方的七夕节活动形式相对简单、统一。
Qiqiao in Xihe is mainly celebrated by making offerings to the Weaver Girl and divining ingenuity. which is just the same as other places. For example, Zunhua City in Hebei Province, girls would set an incense table, peel the fruits into the shape of petals
and put the needles on them. Then they would pay their respect to the Weaver Girl
raising the offering tray up with hands. If threads of spiders are found on the fruits. they will say it is a sign of ingenuity. In some places of Shandong Province."when
establishing incense tables on this day. Hunging the paintings of the Weaver Girl and
the Cowherd and most people would divine a girl"s ingenuity according to the density of spider threads in a bowl, plate, and melons. Girls in Jiaodong area would dress up on this day. they usually get together to pay respect to the Weaver Girl ". Girls in Wuhu City. Anhui Province will conduct divination through needles on July 6, and the results of this ritual is much concerned in Xiangfu, Xinzheng and Yangwu of Henan Province，if the outcome is unsatisfactory, they may even cry sadly. While girls in Hanzhou,Sichuan Province will get together to establish an incense table and pray ingenuity through the projection of germinated grains in water. It can be said that methods of
celebration on Qixi Festival in these places are comparatively simple and unified.
西和以乞巧的方式庆祝七夕节，并且具有一套完整的程式。从选择坐巧地址联络乞巧姑娘、筹集活动资金、练唱乞巧歌、准备乞巧服装、制作巧娘娘像、迎请巧娘娘像等准备阶段，到手襻搭桥、迎巧、祭巧、唱巧、跳麻姐姐、相互拜巧祈神迎水、针线卜巧等正式活动，以及巧饭会餐、转饭、照瓣卜巧、送巧等乞巧高潮，都具有显著的组织性、系统性和娱乐性。
But celebration in Xihe has a full set of procedures. It mainly goes with the purpose of praying for ingenuity and starts from the preparation of choosing the family to set the paper statue of Qiao Niangniang, the Queen of Skills. contacting participation. raising the cash or materials, practicing songs of Qiqiao, preparing dressing suits, making or buying the statue and welcoming the Queen from the Heaven. The formal activities include building bridge with red woolen threads for the Queen,welcoming the Qu
offering sacrifice to the Queen, singing and dancing, dancing to Sister Ma(the Queen"s maid), conducting mutual worship neighboring Qiqiao sites. getting water to prepare for divination,practicing divination with needles,and the climax as having a dinner made by themselves to pray auspiciousness,divining their ingenuity and destiny through the projection of germinated grains in water, last sending the Queen off.We can say that Qiqiao Festival in Xihe is characterized with obvious organization,systemization and recreation.
祭拜对象、目的、性质之比较
Comparison on the Object, Purpose and
Nature of Worship
(一)祭拜对象
I.Object of Worship
关于七夕风俗活动中祭拜的对象，全国其他地方有以下几种:
There are following objects of worship in Qixi Custom in the rest of China,
是祭拜织女星或织女星像。如山西虞乡县村中多挂有织女星像，并供奉瓜果，即“献巧娘”。上海昆山县以东三十六里的黄姑湾曾建了一个织女庙。“每逢七夕到来，很多女子都会聚集在这里参拜织女星。‘黄姑遗庙傍江涯，膜拜纷纷乞巧儿。’(钱大昕：《练川竹枝词》)但由于久置不用，早已经废弃”。
Firstly, the festival is to worship Vega or its statue. For example, in the villages of
Yuxiang County in Shanxi Province, people often hung the paintings of Vega and offer melons to the, named"paying tribute to the Queen of Skills". In Zhuzhi-ci of Lianchuan, Qian Daxin said that there was a temple of the Weaver Girl in Huanghwan, 36 li(18 kilometers) on the east of Kunshan County, Shanghai. Many girls would come here on Qixi Festival to pay respect to the Queen of Skills. But now has been abandoned for long time.”
二是祭拜织女。如广东流传着“七娘会”，民间多称之为“拜七姐”。在七夕这天晚上，“在初更女子参拜织女后，还要在‘暗陬中持绸丝穿针孔’”，“到了夜间，童子们要参拜牛郎，女子们是不能参加”。在福建，过乞巧节时，妇女、女孩子们要摆设香案和各种祭品，祭拜双星。在福建泉州地区，人们把织女尊称为“七
娘妈，并认为七月七是织女的诞辰，在这一天举行的折祥活动，称为“七娘妈生”。台湾地区七夕拜织女，织女被称为‘七娘妈’，意谓是七个仙女中的第七个。
Secondly, to worship the Weaver Girl. "Qinianghui"(Worship the Queen of Skills)
prevails in Guangdong, and people often call it"Wor
Weaver cIr
the
night of July 7,"girls need to make offerings to the Weaver Git from seven to nine
o"clock in the evening and compete threading needles in the dark".""At midnight, the
ed to worship the Cowherd, and girls
ipate. "In Fuy
girls and women will establish incense tables. put on various sacrifices. showing
respect to the Weaver Girl and the Cowherd. In Quanzhou, people hailed the Weaver
Girl as""Madam Qiniang and take July 7 as her birthday. Therefore, rituals held on this
day are called"Birthday Celebration on Madam Qiniang". In Taiwan, people would
pay tribute to the Weaver Girl. she is the seventh fairy of seven fairies, hence the name
三是祭拜双星或牛女图。如山西榆社，人们要举办“牛女会”；在万泉、荣河
县，妇女甚至会装扮成牛、女的样子荐瓜果。山西黎城县，四川合江、筠连等地
区人们除了参拜织女星，同时还会参拜牛郎星。在北京，七夕当日，“咸作大棚，
张挂七夕牵牛织女图，盛陈瓜果、酒饼、蔬菜、肉脯，邀请女流作巧节会”。可见，
妇女对织女星和牵牛星的祭拜显然是先民天象崇拜的遗留
Thirdly, to worship the painting of Altair and Vega Stars or the painting of the Weaver
Girl and the Cowherd. In Yushe of Shanxi Province. for example, people would hold
Meeting of the Weaver Girl and the Cowherd". In the counties of Wanquan and
Ronghe, women even dress up as the Weaver Girl and the Cowherd to promote their
melon and fruits. In some places including Hejiang, Junlian County in Sichuan
Province, people not only pay respect to vega but also to Altair. In Beijing, peopl
would set up a shed to hung the painting of the Weaver Girl and the Cowherd on
Double Seven, put melon and fruits, cheese cakes. vegetables and dried meat slice in
places and invite women to participate this festival. Thus it can be seen that women"s
worship towards Altair and Vega develops from their ancestor"s worship towards
这天晚上，“在初更女子参拜织女后，还要在‘暗陬中持绸丝穿针孔’”，“到了夜
间，童子们要参拜牛郎，女子们是不能参加”。在福建，过乞巧节时，妇女、女孩
子们要摆设香案和各种祭品，祭拜双星。在福建泉州地区，人们把织女尊称为“七
娘妈”，并认为七月七是织女的诞辰。在这一天举行的祈祥活动，称为“七娘妈生”。
台湾地区七夕拜织女，织女被称为七娘妈’，意谓是七个仙女中的第七个
Secondly, to worship the Weaver Girl. "Qinianghui"(Worship the Queen of Skills)
prevails in Guangdong, and people often call it"Worship the Weaver Girl".On the night of July 7, "girls need to make offerings to the Weaver Girl from seven to nine o"clock in the evening and compete threading needles in the dark"."At midnight, the boys need to worship the Cowherd, and girls can not participate.”In Fujian Province,girls and women will establish incense tables. put on various sacrifices. showing respect to the Weaver Girl and the Cowherd. In Quanzhou, people hailed the Weaver Girl as"Madam Qiniang"and take July 7 as her birthday. Therefore, rituals held on this day are called"Birthday Celebration on Madam Qiniang". In Taiwan, people would pay tribute to the Weaver Girl, she is the seventh fairy of seven fairies, hence the name.
三是祭拜双星或牛女图。如山西榆社，人们要举办“牛女会”；在万泉、荣河县，妇女甚至会装扮成牛、女的样子荐瓜果。山西黎城县，四川合江、筠连等地区人们除了参拜织女星，同时还会参拜牛郎星。在北京，七夕当日，“咸作大棚，张挂七夕牵牛织女图，盛陈瓜果、酒饼、蔬菜、肉脯，邀请女流作巧节会”。可见，妇女对织女星和牵牛星的祭拜显然是先民天象崇拜的遗留。
Thirdly, to worship the painting of Altair and Vega Stars or the painting of the Weaver
Girl and the Cowherd. In Yushe of Shanxi Province. for example, people would hold
Meeting of the Weaver Girl and the Cowherd". In the counties of Wanquan and Ronghe, women even dress up as the Weaver Girl and the Cowherd to promote their melon and fruits. In some places including Hejiang, Junlian County in Sichuan Province, people not only pay respect to Vega but also to Altair In Beling, people would set up a shed to hung the painting of the Weaver Girl and the Cowherd on Double Seven, put melon and fruits, cheese cakes. vegetables and dried meat slice in places and invite women to participate this festival. Thus it can be seen that women"s worship towards Altair and Vega develops from their ancestor"s worship towards astronomical phenomena.
西和乞巧活动中，祭拜的对象也是“牛郎织女传说”中的织女，俗名“巧娘娘”；此外还有个独一无二的“麻姐姐”。与巧娘娘相比，麻姐姐技艺和容貌秉性则逊色许多。巧娘娘能织锦，歌词有“巧娘娘教我织文章”；麻姐姐擅长织麻布，喜欢捉弄人，跳麻姐姐容易附身，歌词有“麻姐姐，神来了，端的杏核茶来了。”麻姐姐更富有人间烟火味，是巧娘娘的侍从，使人联想到《白蛇传》中的青蛇在旧时代，丝绸并不是每个家庭都能织得起的，而麻布既是普通人的穿着之必需也是女子主要的经济来源。所以，“跳麻姐姐”凸显出西和乞巧对实实在在的女红技艺的虔诚崇拜。
In the rituals of Qiqiao Festival in Xihe, the object of worship is also the Weaver Girl
in the love tale, commonly known as "Qiao Niangniang". the Queen of Skills. Besides
there is a unique object known as "Sister Ma(a kind of linen)". Sister Ma is not as
excellent as the Queen either on the skills or onlook. The Queen is good at weaving
silk as the lyric "Qiao Niangniang instructs my needlework"proves. while Sister Ma is
good at weaving linen. She likes to play tricks on people, if you dance to "Sister Ma
you will be easily haunted by her. The words of song like "The spirit of Sister Ma is
coming, she come here with a cup of almond tea. Sister Ma, who is more human is the maid of the Queen, just like the Green Snake in the Tale of White Snake In the old
days, the silk can not be afforded by every family, but linen is the necessity of ordinary people and also a major financial source for females. Therefore, “Dance to Sister Ma”embodies Xihe girls devoted worship towards the more useful embroidering skill.
(二)祭拜目的
ii.Purpose of Worship
西和乞巧与全国其他地方的七夕活动一样，祭拜的目的都是祈得巧智。在西和乞巧活动中，“巧”是姑娘们的终极诉求。它不仅包括技巧和心智，还包括仪容风貌。这主要体现为三点:
Qiqiao Custom in Xihe shares the same purpose with customs of other places, that is to pray for cleverness and ingenuity. Through all these activities of Qiqiao in Xihe,
ingenuity" is their ultimate pursuit which not only means skills and cleverness, but as plies elegant demeanour and presence. The following three points could provide specific manifestations.
第一，在技术层面，“乞巧”的含义是“乞手巧”，即精于女红织作；与之对应的语词便是“能工巧匠”、“巧夺天工”之“巧”。如《迎巧歌》中“端水来啊，泡茶来，快请巧娘娘传艺来”就表达了姑娘们向巧娘娘学习女红的迫切愿望。而《巧娘娘教我绣一针》、《扎花》、《姊妹绣花》、《织手巾》、《绣扇子》、《绣荷包》、《织绫罗》等唱词为我们描绘了巧娘娘给姑娘们教习女红的场面。“裹肚子，绣花鞋，心上巧了样样儿来。样样儿给我教会了，这一辈子算对了”(《三刀表纸，一对蜡》)，则表达了姑娘们对掌握了精湛女红之后的自豪之情。
First, in the view of skill, "Qiqiao"means"praying for deft skills", that is being good at
needlework. The equivalents of "praying for ingenuity"are the words of""skillful"and
wonderful workmanship” in idioms like“ " skillful craftsman”and“ wonderful workmanship excelling nature". For example. the Song of Welcoming the Queen chants,"Bring the water and brew the tea. let us invite the Queen to instruct us needlework”,this just represents girls" urgent desire to learn from their goddess. Through the songs the Queen of Skills Teaches Me Embroidering, Embroidery, Sisters Embroider together,
eaving Towel, Embroidered Fan, Embroidered Pocked, Embroidered Silk, girls vividly depict a scene that the Queen instructs their needlework.""Bellyband and embroidered shoes can all be decorated as long as a girl is intelligent. If I have learned well, I believe I will have a good destiny. (A Bundle of Yellow Pasting Paper, a Pair of Wax)”. These songs express a sense of pride after the girls mastered needlework.
第二，在精神层面上，“乞巧”的含义是“乞心通”，即聪明智慧；在语义学上是“窍”的谐音，“开窍”的意思。懵懂女童通过七天八夜的习染交流，还有神灵巧娘娘的点化，对事物的理解能力自然会有质的飞跃，对自己的人生意义也会有较为全面的认识。这对她将来出嫁以后和谐家庭邻里关系至关重要，即《诗经.卫风》之所谓“宜其室家”。
Secondly, from the mental point of view,"Qiqiao"means" praying for ingenuity".In terms of Chinese semantics, Chinese character"Qiao"is a homophone for the English word"enlightened". Through learning from the Queen of Skills and exchanging Ideas with her partners in seven days and eight nights, an ignorant girl will understand better
of the world and the meaning of life. It is important for her to form a harmonious
relationship in her husband"s family and deal well with her future neighborhoods, just
as the old saying in the Book of Songs goes. "her marriage will make the family in-law prosperous.
第三，在审美层面上，“乞巧”的含义是“乞容颜”，即光彩照人的姿容；这与古汉语中“精妙”、“美妙”的义项相符，如《诗经·卫风》中的“巧笑倩兮，美目盼兮”。《外貌歌》唱到：“巧娘娘的好头发，梳子梳来篦子刮，金银簪子带金花。巧娘娘的好眉毛，弯弯眉毛两脸俏，说话活像鹦哥叫。巧娘娘的好眼睛，杏核眼睛圆又圆，线杄鼻子端又端。樱桃碎嘴一点点，糯米牙齿尖又尖。”“巧娘娘的好云肩，云肩背后织牡丹，走路活像李翠莲。巧娘娘的好罗裙，罗裙背后织朵云，走路活像虎翻身。巧娘娘的好衣裳，四角子折起包麝香。人又年轻话有腔,走路活像李慧娘”。这些唱词为我们刻画了一个光彩照人的巧娘娘形象，同时含蓄地传达了姑娘们内心深处对光彩照人的风姿与华美服饰的追求。此外，姑娘们在外出拜巧时，更要刻意修饰一番，不仅把自己平时舍不得穿的衣服、花鞋拿出来穿上，还让家中的姐妹帮忙打扮，希望给大家留下一个漂亮、大方的印象。如《今儿坝里去行情》中唱到：“今儿个坝里去行情，老娘早早有叮咛。衣裳裤子要齐整，脸上打扮要心疼。姐姐给我来搽粉，嫂子教我抹口红。花鞋一双样样儿俊，上面的花儿随风动。大路上走到张庄里，都看我的鞋帮哩。”可见，姑娘们对乞巧节这个展示自己魅力与才能的难得机会是相当重视的；拜巧实际上就是赛美。
Thirdly. in the view of aesthetics, "Qiqiao "names"praying for good looks",that is for attractive appearance, which shares the same meaning with Chinese characters as
exquisite and delicate("Jing Miao"), wonderful and splendid ("Mei Miao"). Such as
the sentence in the Book of Songs says, The girl"s fine face looks more beautiful when she smile, you will be attracted and addicted when she looks on you. "In the Song of Appearance. it also goes like this:"The
Queen of skills has long hair which is combed and brushed by double-edged fine tooth comb and decorated by gold and silver hair clasp. The Queen of Skills has nice eyebrows. Smooth eyebrows make her more
beautiful. Her voice is as melodious as a nightingale. Her eyes are so beautiful, as round as almond kernels. Her Grecian nose is perfect and straight. Under her cherry-like mouth are her gleaming white teeth pointing like glutenous rice. The Queen of Skills wears a well-embroidered shawl, with peony stitched on it. She walks In quick steps as graceful as Lady Li Cuilian. Wearing silk cloth with cloud pattern on the back side. the Queen"s back figure becomes more attractive. She also diffuses a fragrant aroma. What"s more, she looks young and speaks clearly. When she takes a walk. her flattering silhouette looks like Lady Li Huiniang. These librettos present us an attractive figure of the Queen of Skills and also imply girls" wishes for graceful bearing and colorful clothes. Furthermore, when girls pay a visit to each other during the Qiqiao Festival, they will wear clothes and shoes which reserved only for special occasions. Besides, they would ask their sisters to help them dress up. All they want Is to leave a favorable and decent impression on the public. Just like the song of Today Go down Town to Visit Relatives: " Today I go down town to visit my relatives. In the morning, my mom exhorts me again and again that I should wear neat and tidy, that should look lovely. My sister puts powder on my cheek and my sister-in-law teaches me how to apply lipstick. Every pattern on the embroidered shoes eludes its beauty, and the patterns of flowers are so vivid as if they are fluttering and dancing in the breeze.When I pass the Village of Zhang Family, everyone notice my seen that girls attach great importance to Qiqiao Festival which provides them a rare chance to show their charm and ability. And actually, paying visit to each other during the festival acts more like taking part in a beauty contest.
由此可见，神灵“巧娘娘”一旦赐予某个女子以上三巧，那她就处处招人爱慕，将来就会有更大的发展空间。
So once a girl is endowed with these three gifts by "the Queen of Skills". she will be charming and enchanting, which will provide her a larger development room.
(三)祭拜性质
iii Nature of Worship
西和乞巧与全国其他地方的七夕活动一样，都是对牛郎织女传说的传承。但是，各地七夕在突出怀念祖先和寄托情感的同时，也有对坚贞爱情的赞美，所以七夕节是中国情人节的说法就有一定的市场。如河北新河，“当天晚上，要村中的老妪在月下给人们说牛郎配织女的故事。”山东沂源县，有建于唐代的织女洞和牛
郎庙遗址。早在明朝年间，牛郎庙旁边有一个村叫牛郎官庄，村里的人大部分都姓“孙”，与牛郎(孙守义)同姓，村里人以牛郎后代自居，并历代传承牛郎织女故事，至今沿袭着养蚕、织布、取双七水等习俗。山西和顺县南天池、牛郎峪带历来交通闭塞，经济文化发展滞后，是“中国牛郎织女文化之乡”。
As cuStoms in other places, Qiqiao Custom inherits the fairytale of the Weaver Girl and the Cowherd. However, in other places, people also speak highly of the love between this separated couple when they pay tribute to their ancestors and express their feelings.Therefore, it is widely-accepted that Qixi Festival is Chinese Valentine"s Day. In Xinhe County of Hebei Province. for example, "in the evening of Qixi Festival, the old woman will tell the love story of the Weaver Girl and the Cowherd under the moon. In Yiyuan County of Shandong province, there are the relics of the Weaver Girl Hole and the Cowherd Temple that was constructed in the Tang Dynasty. As early as the Ming Dynasty, there was a place named""Cowherd Village", mose people living here
surnamed"Sun" which was also the family name of the Cowherd. The villagers consider themselves to be the posterity of the Cowherd and pass down this love story through generations. Up to now, the villagers still follow the rituals of breeding silkworms, weaving cotton cloth and get the water from the river on July 7. Although suffered traffic jams. underdeveloped economy and culture, villages of Nantianchi and Niulangyu of Shanxi Province are hailed as"Hometown of the Weaver Girl and the Cowherd in China.
西和乞巧在传承牛郎织女传说时，形成重织女，轻牛郎的特点。西和在七天八夜的乞巧活动中，姑娘们所祭拜的神灵是“巧娘娘”，即织女，很少提及牛郎。姑娘们乞巧的过程，也是习巧的过程。在社会信息不太发达的情况下，姑娘们通过传唱乞巧歌，对西和当地的物候、生产以及社会变迁等知识进行较为系统的学习。乞巧活动实质上是旧时代女子生活知识技能的集中培训，也成为姑娘们娱乐身心、相互倾诉、提升自我的良好平台，因而乞巧具有比赛和展示的意味。如《大姐成到南门下》和《大姐娃成给南门下》点出了西和各地的手工行业；《二十四节气歌》唱岀西和一年所要种植的农作物与蔬菜；《四季歌》说明了当地人如何种庄稼等等。姑娘们在传唱乞巧歌时不自觉地传播了生产生活知识，同时也提高了自身的修养。此外，反映鸦片危害、抓壮丁、红军过境、抗美援朝、人民公社、土地到户等重大的历史事件的歌词，则表露出西和乞巧文人参与的痕迹。
While people in Xihe carry forward this legend. they pay more attention to the worship to the Weaver Girl instead of the Cowherd, and the goddess they pay tribute to is "Qiaoniangniang", the Weaver Girl. The process of praying for ingenuity is also a chance to learn how to be ingenuous. At that time. when information flowed very slowly. girls of Xihe learned knowledge about local climate, production and social development in a systematic way by singing songs of Qiqiao Qiqiao Festival was essentially a centralized training of knowledge and skills in life and a good platform for ancient girls to entertain, communicate and improve themselves. So Qiqiao at that time was also a contest and show. Via the songs of the Elder Sister Marries to the Southern Gate and the Elder Sister Grows up and Marries in the Southern Gate, we can learn the
needlework of different places in Xihe, the Song of Twenty-four Solar Terms tells us
all the crops and vegetables to be planted in the whole year, while through the Song of Four Seasons. we can know how the locals plants the crops. etc.. When girls learn and sing songs of Qiqiao, they unintentionally broadcast knowledge about production, life and also improve themselves as well. In addition, some lyrics reflect the harm of opium and record some great historical events of China, such as mandatory conscription, the Red Army passing by Xihe, Korean War, People s Communes, and distributing land to individual households, which proves that intellectuals in Xihe County also participated in producing songs of Qiqiao.
三、起源、遗存之比较
III. Comparison on the Origin and Heritage
一)起源方面
I Origin
1、织女的来源
First. The Origin of the Weaver Girl
牛女传说有数十种版本，但织女就是西王母的七女儿的说法最为普及(西和民间也有巧娘娘就是神话中杨二郎的妹妹的说法)。据西北师大赵逵夫教授考证,西和乞巧活动起源于西汉水上游的秦文化。“秦先民最早居于汉水上游，因而将晴天夜晚天空呈现的银白色光带也称作‘汉’。周秦文化融合后，‘汉’或‘云汉’、天汉’成了银河的通用名称。同汉水联系的织女，是由以织出名的秦人远祖女修而来。‘牵牛’、‘织女’由星名转变为传说故事中的人物，也最早见于睡虎地发现的秦简中。”“秦人将位于银汉北侧呈三角状排列的一大星两小星称作“织女以纪念自己的始祖，保留了他们最古老的记忆”。早期秦文化对其先祖女修(织女)的崇拜，是西和乞巧活动中巧娘娘形象的原型。女修善织，且与传说中天上王母娘娘的第七个女儿——织女的身份相同，所以西和当地尊称为“巧娘娘”。“很早以来西和、礼县、天水一带浓厚的乞巧风俗，正说明了织女传说同秦文化的关系”。
There are dozens of versions on the fairy tale of the Weaver Girl and the Cowherd. But the most popular statement is that the Weaver Girl is the seventh daughter of Wang Mun Niang Niang(the Queen Mother of the West)(there is also the saying that the
Queen of Skills is the younger sister of Erlang Shen). According to the research from
Zhao Kuifu, professor of Northwest Normal University, Qiqiao Festival in Xihe could
be trace back to Qin Culutre in the upper reaches of the Western Han River."Ancestor from Qin Dynasty (221BC.--206BC) first live in the upstream of Han River, therefore people call the silver light band in the clear night as.Han,. After the integration of the cultures from Qin and Zhou Dynasty, the Chinese characters of Han, Yun Han and
Tian Han" become common names of the Silver River. While the figure, Weaver Girl
derives from Nvxiu, the ancestor of people in Qin Dynasty. Nvxiu is quite good at weaving. The earliest recorded evidence, on which"the Weaver Girl" and"the Cowherd"were written as names of figures in a fairy tale. instead of those of stars, was the Qin Bamboo slips unearthed from Shuihudi in Yunmeng County. Hubei Province"Qin people regarded one larger star and two smaller stars in the north of Silver River as"the Weaver Girl" with the aim to memorize their earlier ancestor. The three stars are arranged into a triangle". In the early Qin Culture, people"s worship towards their ancestor, Nvxiu is the prototype of Queen of Skills in Qiqiao Custom. Nvxiu is adeptay weaving and is also a weaver as the Weaving Girl---the seventh daughter of the Queen Mother of the West. People in Xihe call Nvxiu"Qiao Niangniang", the Queen of Skills with respect."Popular Qiqiao Custom in Xihe and Li County as well as in Tianshui City just prove the relations between the Weaver Girl and Qin Culture.
2、喜鹊搭桥元素
Second Magpies Form the Bridge across the Silver River
在众多牛女传说的版本中，喜鹊搭桥是其共有的元素。但西和的地理物候与“喜鹊搭桥”有着独特的关联。
Among the various versions of this fairy tale, the magpie bridge is a common element
But Xihe,"s geological and phenological characteristics provide a unique connection
with the magpie bridge.
是气候决定了西和传统农业是一年一季或两年三季。农历七月上旬，西和农村夏粮收割打碾晾晒完毕，秋种秋收尚待时日，因而这一段闲暇正可以放松娱乐，祭祀“主果蔬丝帛珍宝”的织女，亦即主植物生产、收获的女神。这就使得这一节日文化活动有了时间的保证。在西和偏远乡村至今还保留着夏收后酿新甜醅招待客人走亲戚，用新麦面敬老人尝新、祭献神灵的风俗。
Firstly, the local climates make Xihe an agricultural region of one cropping a year or
three cropping in two years. In the early of July in Chinese lunar calendar, the summer crops have been harvested, grinded and dried, and the next busy season to prepare
autumn harvest is still yet to come. It is high time for local farmers to hold such a
festival for relax and entertainment. Besides their goddess, the Weaver Girl was a
goddess of fruits, vegetables, silk and jewellery, who also in charge of the production and harvest of crops. Until now. you can still find the ancient custom in some remote villages in Xihe. They are customs of treating visitors or visiting relatives with the local flavor snacks that are made with oat or highland barley, Tianpei and the habits of inviting the elderly to take a fresh delicacy of wheat flour in season as well as the ritual of paying tribute to the deities.
二是牛女传说中喜鹊搭桥这一元素。高寒阴湿的天气使西和直至农历七月上旬才进入短暂的高温时期，日平均气温26摄氏度，这时鸟雀、家禽进入换毛期。喜鹊也不例外。进入七月，本地野鹊窝居巢中，不吃不喝，从头部和颈部开始脱毛，人们称之为“瓅窝”。七夕过后喜鹊出窝，但人们发现喜鹊大多头部和颈部没有了毛。观察细致的先民却将此附会成喜鹊去天上给牛郎织女相会搭桥，在搭桥的过程中被牛郎织女踩掉了头部的毛，因而在七月上旬难以见到喜鹊。而其他地方，如陕西、河北、广东、云南等地，喜鹊早在五月份已换羽完毕。因此，西和物候特征与牛女故事中的“鹊桥会”应照最为直接。西和乞巧传统歌词中反映这情节的句子很多，如“野鹊哥，野鹊哥，你把我巧娘背过河”；“拔鹊毛，搭鞍桥，我把巧娘娘送过河”。
Secondly, the magpie bridge in the fairytale. With high altitude and climate that is cold and damp. Xihe only has a short high temperature period in lunar early July with an average daily temperature of 26 degrees Centigrade. It is also a time when birds and poultry begin to molt, and magpies are no exception. Entering July, wild magpies will stay in their nests without eating and drinking and begin to molt from heads and necks.However, the careful farmers misperceive this natural phenomenon as magpies fly up to Heaven, forming a bridge for the Weaving Girl and the Cowherd, their hairless heads and necks are also the results of this couple"s stepping, and that is why you can hardly see magpies in the early July. While in other places like Shaanxi, Hebei Province,Guangdong and Yunnan Province, magpies have already finished molting early in May.In this case, geological and phenological characteristics Xihe has the most direct relevance with the magpie bridge in the fairy tale.There are many songs in Xihe
presenting this scene: Magpie. magpie. please carry the Queen over the river. ""Pluck
out hairs and form the bridge,we send the Queen off the shore.
三是在乞巧的时间跨度上，西和乞巧呈现出这样的规律：从漾水干流到支流上源，开始的时间从六月最后一天晚上到七月初一凌晨过渡；而结束的时间刚好相反，“送巧”越到支流越早，越到干流越晚。长道、汉源谱系是六月二十九或三十晚上天黑迎巧，歌词唱到：“六月三十黑峽些儿，天上的巧娘娘来下凡”。而姜席、苏合等地的歌词则是：“巧娘娘登的莲花台，七月初一接着来。”但历时最短的地方，也是七天七夜，这与古文献记述相符。《容斋随笔〈七夕用六日〉》里说，七夕辰，著于甲令。今之习俗，多用六日，非钢宣复用七日。且名为七夕而用六，不知自何时始，然唐世无此说，必出于五代耳。”由此可知，西和乞巧七天八夜的仪式更符合宋代以前的七夕古风。此外，西和汉源镇、西峪乡等地在送巧仪式前的七月初七晚要举行手襻搭桥仪式，而西和多数
地区在迎巧仪式前的六月三十日下午举行。在西和乞巧的其他谱系，手襻搭桥是迎巧娘娘神灵的仪式，而汉源镇、西峪一带把手襻搭桥仪式同牛郎织女相会的传说联系在一起。
Thirdly,from the perspective of time span,Qiqiao Custom in Xihe presents the following regularity: from main branches to tributaries of Yangshui River, the starting time of this festival will move from the eve of the last day of June to the early morning of July 1. and the close time is just the opposite, the closer to the tributary. the earlier of
the close and vice verse. People in Changdao and Hanyuan welcome the Queen in the
eve of the last day of June. with the song"In the evening of June 30, we invite the
Queen from the Heaven. " While in some places like Jiangxi and Suhe. people sing like this"in the morning of July 1, the Queen comes from the Heaven standing on his lotus pedestal. But the shortest duration should last seven days and seven nights, which is in line with the historical records in the ancient books. In the article Oixi Lasts Six Danny’s from Rongzhai Essay.(Notes taken in a Study named Rongzhai),it says “in july of the third year under the control of Emperor Zhaokuangyi, the emperor Issued a
proclamation that the six-day-customs today does not follow the tradition lasting seven days. Since it is called Double Seven Festival. the people should correct and follow suit.The six-day duration could not trace its origin even from Tang Dynasty, it must have changed since the Five Dynasties. "here we can find Qixi Custom in Xihe follows the ancient traditions even before Song Dynasty. In addition, some places including Hanyuan Town and Xiyu Village will perform a ceremony of building up a bridge
through red threads before sending the Queen off in the eve of July and other places
n Xihe will host this ceremony in the afternoon of June 30. In other places, this ceremony is a ritual to welcome the Queen of Skills. but in Hanyuan and Xiyu, people connect this ceremony with the love story between the Weaving Girl and the Cowherd.
二)遗存方面
ii. Heritage
西和的乞巧活动保留了上古的遗风。这主要体现为:
The style from the ancient time is well preserved in forms of Qiqiao Custom in Xihe
which are mainly embodied as:
西和乞巧具有宗庙祭祀的特征
A. Qiqiao Festival in Xihe possess characteristic of religion fete.
第一、西和乞巧将自然崇拜与祖先崇拜融为一体。上古先民在仰观天象时发现繁星闪耀，日月周而复始。由于先民不能解释大自然的变化，于是在元日人日、上巳七夕、中秋等日祭月祭祖，希望得到先妣神的护佑，使部落、家庭繁壮大，生生不息。七夕节祭月拜星，反映了先民对位于天河两侧的牵牛星和织女星的崇拜。
Firstly. Qiqiao Custom in Xihe integrates nature worship and ancestor worship. When
the ancients looking up sky, they found the stars glittering and the seasons come and go regularly. But their limited knowledge could not help them fully understand this change of nature. so the ancients would pay tribute to their ancestors during the special days like the Spring Festival, Human Day. Shangsi Festival, Qixi Festival. Mid-Autumn Festivals, hoping be blessed with their ancestors and god to give a full development of their tribes and families Making offerings to the stars and moon on Qixi Festival
represents people"s worship to Altair and Vega on the two sides of Silver River.
第二、西和乞巧中的“祭巧”仪式是上古祭祀先妣遗留下来的痕迹。巧娘娘在六月三十日晚上迎进乞巧点后，乞巧点每天要举行集体拜祭仪式。从迎巧仪式开始至送巧仪式结束，整个乞巧过程中都有专人负责，一天三祭：即在早晨、中午、晚间三个时辰都要点蜡、炷香、焚表、跪拜。此外，凡参加乞巧的姑娘一般都要进行两次个人祭巧。第一次在七月初一的上午进行。一早起来，她们梳妆打扮后，把早已准备好的各种祭品放入香盘中，双手虔诚地捧着，直往坐巧处。到了神桌前，照例祭祀跪拜。如有心愿，跪拜时会默默祷告，乞求巧娘娘保祐。有些地方，姑娘们有竞相起早，争抢头香的习俗。第二次个人祭巧在初六或初七上午进行。所捧香盘中，主要盛放着色白、苗高、生长整齐的巧芽。有的姑娘还会盛放各种糕点、水果、油炸面食等供品。长道谱系(例如包集村)，七月初七凌晨各乞巧点要进行“转饭”，其仪式非常隆重虔诚。乞巧女子们忌口数日，不沾葱蒜荤腥，梳洗得干干净净，在《转饭歌》和赞美巧娘娘的歌声中，把十二道供饭从院外呈献到巧娘娘供桌上，其复杂的程式和《周礼》中古代宗庙祭祀相像。
Secondly rituals of worshiping to the Queen of Skills actually follow the tradition of
ancestor worship. When the Queen is welcomed into their Qiqiao Sites in the evening
of June 30, people would carry out a collective worship every day. There is someone
specially in charge of the sacrifice from the starting to the closing. Such rituals should be conducted three times a day, with burning incenses. lighting candles and firecrackers as a sign of piety. Besides, girls participating in the festival need to conduct individual worship for two times. The first ritual is held in the morning of July 1. When the girls get up early and dress up, they put up sacrifice offerings, raise them up to the Qiqiao site, and kneel down before the statue of the Queen. If you want to make a wish, you can say to the Queen in your head. In some places, girls will compete for an earlier getting-up, and for the first incense to the Queen. The second sacrifice is conducted in the morning of July 6 or July 7. when girls present germinated grains that are neat,white and fully-sprouted, and some will also offer cakes, fruits and fried dough. In the area of Hanyuan such as(Baoji Village), each site of Qiqiao needs to conduct the ritual of"zhuanfan " the whole ceremony is quite grand and devout. Participating girls will carefully dress up and abstain from shallot, garlic, meat of fish to keep them clean.Then they will present two dishes outside the courtyard to the incense table while singing the Song of Zhuanfan and other praises. These complex procedures share the similarities with ancient religion fete recorded in Rites of Zhou!
第三、西和乞巧仪式中保留了先民的占卜术和巫术。在大多数盛行乞巧的地方在七月初七夜里(长道谱系陈沟等几个自然村在初六夜里)要举行一项简朴的占卜仪式，俗称“照花瓣”。它利用色白、苗高、生长整齐的巧芽和性空灵柔的“神水”，在光和影的幻化下，出现变幻莫测的图案。这些图案经过姑娘们奇思妙想的附会，从而成为对她们未来的预兆。这种仪式最能牵动姑娘们对美好人生的憧憬。“照花瓣”无疑是先民占卜之风的再现。但根据詹姆斯·弗雷泽的定义，卜巧不能划入巫术一类，因为它完全符合认知心理学原理。
Thirdly, in the festival of Qiqiao in Xihe, some ancient augury and sorcery have been
preserved and inherited. In many places popular with Qiqiao, there will be a pristine
ceremony in the night of July 6(Areas of Chengou Village in Changdao Town usually
host it in the night of July 6), commonly known as "Looking in Petal". Through the
projection of germinated grains that are neat, white and fully-sprouted, girls conduct divination via these capricious images. These images, with the girls" fancy imagination become a divination to their destiny. Such ritual encourages girls" aspiration to a
happier life. And "Looking in Petal" is a representation of ancient divination. But
according to the definition of James Fraser, such divination could not be regarded as
sorcery, because it is completely in conformity with the theory of cognitive psychology.
此外，乞巧仪式中“娱巧”、“拜巧”，尤其是长道谱系中的“合营”，晚霞等谱系中的“交神”，完全是古代氏族成员欢歌狂舞的再现。这里不再赘述。
In addition, the rituals of"", " Baiqiao", especially "Heying"in Changdao Areas and" in Wanxia Areas are completely a representation of ancient ceremony conducted by clan members, so much detail won"t be repeated here.
2、西和乞巧保留了大量的乞巧歌
B. Qiqiao Custom in Xihe keeps large amounts of songs of Qiqiao
早在1936年，任教于鼓楼南小学的西和学者赵子贤先生曾与学生收集流传于西和城乡各村各处的乞巧歌。子贤先生将学生收集的乞巧歌整理为《乞巧歌》书，并仿《诗经》之编排，分为“风”、“雅”、“颂”三部分。凡反映男女婚姻与社会风俗者，曰“风”；涉及时政新闻与咏唱传说故事者，曰“雅”；用于乞巧仪式及歌颂巧娘娘者曰“颂”。子贤先生所编《乞巧歌》抄本，在二十世纪五十年代土改时被烧。2009年，子贤先生之子西北师范大学赵逵夫教授根据姜锐先生、其大哥赵烈夫和大姐赵兰馥三人提供的回忆文章，辑录出59首乞巧歌，约为原文的一半，基本恢复了《乞巧歌》一书的原貌。
As early as 1936. Zhao Zixian, a teacher in the Primary School of Gulounan and you scholar in Xihe, has started to collect these songs scattering in various towns and
villages. Mr Zixian collated the songs collected by students into a book Song of Qiqiao and classified this book into three sections: Feng(Ballads), Ya(Festival Odes) and
Song (Sacrificial Songs). which follows the edition of the Book of Songs. Feng in Song of Qiqiao includes songs reflecting marriage and social custom; songs involving
political news and story-telling are collated into Ya, while those which are used in
Qiqiao rituals and to eulogize the Queen of Skills are classified into the chapter"Song
he transcript of this book was burned in the land reform in the 1950s. In 2009 Professor Zhao Kuifu in Northwest Normal University, the son of Mr Zixian, compiled 59 songs of Qiqiao with the help of memories of Jiang Rui, Zhao Zixian,s student. Zhao Liefu, the eldest brother and Zhao Lanfu. the eldest sister. These songs account for nearly half of the original, basically restored to its first edition.
相比而言，西和巧歌数量多，且篇幅长，语言上保留了一些古代汉语词汇。如“乞手巧，乞心通，乞命好，乞我爷娘千百岁”，“巧娘娘教我织文章”等。在表现手法上，赋比兴随处可见，如歌唱妇女生活的《十二月歌》，从正月叙说到腊月，有《诗经·豳风·七月》的影子。
Compared with Qiqiao songs in other places. songs in Xihe are featured with large
amounts, long length and ancient Chinese characters. Such as the lyrics: "Pray for
ingenuity, pray for good fortune, pray for enlightening, pray for nice look. Pray that my daddy and mommy live a long life", and"The Queen instructs my needlework. In
technique of expression, statement and comparison can be easily found in songs. For
Example, in Song of Twelve Months, it tells us about local women"s life from January
to December, which follows the style in July of Binfeng/s in the Book of Songs.
3、西和乞巧保留了古老的音乐、舞蹈，并形成了传承体系
C. Qiqiao Custom in Xihe has retained ancient usic and dancing, and formed a system of heritage
在唱巧活动中，姑娘们按照两句调、三句调和数板调三种曲调程式，以牵手摆臂式、往来穿插式、原地跳跃式和扭摆行进式四种动作程式，进行手舞足蹈的表演。数板调则是按唱巧时双脚跳跃的节拍，把歌词说唱出来，音调有高有低节奏有紧有缓，气氛热烈、欢快，好像按竹板节拍说快板一样。在“泼又泼”、“跳麻姐姐”等活动中多用数板调。两句调、三句调的曲调自由、流畅。不管歌词多长都以两句或三句分为一节。每节唱罢，用“巧娘娘，祥云儿登，我把巧娘娘请下凡”作为副歌，充分表达了姑娘们对巧娘娘的无限期盼。在迎巧时，姑娘们手捧香蜡供果，或双手合十，其音乐主题表达的是姑娘们发自内心深处的虔敬渴盼之情，钦慕祈祷之意，在娱巧时，节奏则变得较急，富于跳跃，表现得较为欢快尤其在送巧时，节奏变得更为徐缓，音乐由极高到极低，姑娘们手执香烛，泪光闪闪，用“巧娘娘，祥云儿登，我把巧娘娘送上天”作为副歌。在缠绵哀婉的合唱中，依依惜别之情抒发到了极点，整个乞巧活动也在悲剧性的氛围中结束。由此可见，西和乞巧的典型曲调的音乐元素与“郑卫之风”或“桑间濮上”有显著的区别。它不是乡野俚俗之调的“风”，而是纯粹的赞歌或祈祷歌，有“颂”的特色，带有宗庙之音的成分。全曲哀而不伤，虽“发乎情”，却“止乎礼仪”，使人崇高，使人敬畏，使人穿越时空，回到先民祭祀妣祖的庄严肃穆之中。
songs to the Queen of Skills. girls sing in
ee kinds of tunes: Two Sentence Tune, Three Sentence Tune and Shu Ban Tune(tap the rhythm of a song"s melody with the steps they take). Their dances mainly involbe four movements: standing still and holding hands, waving arms together: changing positions while singing refrain: Jumping up and down with weaving hands and Yanko(a popular rural folk dance). Tunes with two or three sentences are more flexible and smooth. No matter how long the lyric is a song will be divided into several verses every two or three sentences. At every end of a verse, girls sing in chorus: " The Queen of Skills is leaving heaven for a trip and I would like to invite her come to earth. " This expresses girls fervent expectancy to the Queen of Skills"s visit When welcoming the Queen of Skills. girls will carry incense, candles, fruits and other sacrifices or do a Namaste in front of the stature of goddess. Then the music theme expresses a kind of desire admiration, and prays from deepest heart of devoted girls. When they sing and dance joyously to express their talents and feelings (Yuqiao), the tempo quickens, even to the point of leaping, quite cheerful. Particularly when girls send the queen off. the tempo slows down. and pitch changed from fairly high to extremely low. Girls carry the candles with tears flooding their eyes. At that time, girls would chorus. " The Queen of Skills will go back to the Heaven. I have to send you off. "The gloomy chorus
expresses their reluctance to say goodbye to the Goddess. Qiqiao Festival ends in such a tragic atmosphere. Thus, the typical music elements in Qiqiao Songs are markedly different from love songs with sincere sentiments or delicate music styles or from songs for lover"s rendezvous. It is not rural folk song but a kind of solemn hymns or paeans .You can experience a atmosphere of religious fete with sacrifice songs, mournful but not distressing Reason comes first and emotions second. Such sublime music could umpire people’s respect and play on their minds back through the veil of time to solemn ancient sacrifice towards ancestors.
在现今健在的乞巧传承人中，对乞巧歌方言记忆数量最多、最准确，会吟唱多种乞巧曲调，会跳各种传统乞巧舞蹈，懂得所有乞巧程式的意义，并保存有祖传的乞巧器物的人，当属汉源谱系中汉源镇大水街的曹心善老婆婆。曹婆婆生于1934年，据这位老人回忆，是她的婆婆辈教会了她乞巧，而北南二关各处的乞巧
又是她教会的。可见曹婆婆在乞巧传承谱系中的重要地位。
Among the living inheritors of Qiqiao, the old lady Cao Xinshan in the areas of Hanyuan Town is a representative. She remembers the most accurate and the largest amounts of songs, could sing various songs, tunes and dance multiple traditional movements, fully knows implied meaning of a/ Qiqiao rituals.Born in 1934,Madam Cao said her grandmother taught her these skills and she passed this down to the girls in the North and South Pass, which fully shows Madam Cao"s important role in carrying forward Qiqiao Custom.
结论
Conclusion
综上所述，我们可以得到以下的结论
Such conclusions could be drawn as follows:
第一、以牛女传说为基础的七夕文化是中华文化的瑰宝，也是民族精神和民族认同的重要支柱。《南京日报》记者李冀曾采访过亲自将“七夕节”送入国家非物质遗产保护名录的南京艺术学院教授、国家非物质文化遗产专家委员会委员徐艺乙。徐教授认为，在申报非物质文化遗产时，虽然牛郎织女的传说是七夕节相
当重要的内涵，但其核心的文化内涵是“乞巧”。同时他还指出中国传统家庭文化中，妇女的使命重在待奉老人、服待丈夫和养育孩子，一个心灵手巧的主妇甚至可以决定家庭的幸福。姑娘或少妇得一双巧手，有一颗聪慧的心，岀嫁或生子后会过上幸福美满的生活。这是中国传统文化中和谐理念的体现，应是七夕文化的
核心。可见，乞巧文化是七夕文化的核心和本质；而以家庭文化为核心西和乞巧活动正是对这七夕文化的核心和本质的传承。如果没有对“巧”这一功利目标的追求，七夕文化也就失去了依附。
Firstly, Qixi Culture, based on the fairy tale between the Weaver Girl and the Cowherd
is a treasure of Chinese culture and also a central pillar in China"s national spirit and
identity. Li Ji, a journalist for Nanjing Daily once interviewed Xu Yiyi, professor at
Nanjing University of the Arts and member of the Expert Committee of the National
Intangible Cultural Heritage, Professor Xu recommended listing Qixi Festival into the
Protection of National Intangible Cultural Heritage.He believed that when we applied
for intangible cultural heritage, we should notice that the cultural connotation of Qixi is to pray for ingenuity, despite that the legend of the Cowherd and the Weaver Girl
carries an important meaning. At the same time, he pointed out that in traditional
Chinese culture, the mission of a woman is to take care of the elderly, her husband and her children. An ingenuous woman even makes a happy family. If a girl is clever and skillful, she will bring happiness to her family, which embodies the philosophy concept of harmony in traditional Chinese culture and the core of Qixi culture. Therefore,
Qiqiao Culture proves to be a core and heritage of Qixi Culture, Qiqiao Festival in Xihe County, which regards family value as its essence, is the most important part of Qixi Culture and the nature of its inheritance. If we lost the utilitarian pursuit of ingenuity
the charm of Qixi Culture will be reduced as well.
第二、西和乞巧的时间、空间、仪式遗存与史籍中汉唐风俗接近，这与宋代中期后西和趋于边缘和封闭，形成“风俗岛”有关。“七夕乞巧之故事，首见于东汉。郑樵《通志》引张衡云，牵牛织女七月七日相见。梁宗懔撰《荆楚岁时记》谓：‘七月七日牵牛织女聚会之夜，是夕人家妇女结彩缕、穿七孔针以乞巧”。《西
京杂记》说：“汉彩女常以七月七日穿七孔针于开襟楼，人俱习之。”在宋代，民间有“七夕家家锦彩，结为乞巧棚”(《东京岁时记》)的习俗。《荆楚岁时记》也说：“七夕，妇人结彩缕穿七孔针，陈瓜果于庭中以乞巧，有蟢子网于瓜上，则以为得”。“尽管乞巧节这一风俗在我国由来已久，历史上曾广为流传”，但“今天，这一风俗在多数地区已经明显淡化”，各地普遍活动只是零星可见。古代，西和地处“茶马古道”的北部支线“金牛古道”上，为入蜀之要冲。但宋神宗时，由宝鸡入川的东道开辟成功，西路渐趋荒弃，于是近千年来直到民国之前，西和的经济、语言、生活习俗在相对封闭的环境中变化很小。所以，“甘肃省东南部西和县与礼县的这一传统节日风俗却保存得相当完整，并在继续大规模传承，其节日延续时间之长，流传地域之广，参与人数之多，活动内容之丰，在全国可能是绝无
仅有的”，因而被誉为中国乞巧的“活化石”。
Secondly, the time, places and remaining rituals of Qiqiao Custom in Xihe are similar
with those in Han and Tang Dynasty in historical records. This is because after the mid Song Dynasty, Xihe was drawing to a close and separation, becoming an"island of
The tale of Qixi and Qiqiao first appears in the Western Han Dynasty According to Tongzhi("General Treatises”) by Zhengqiao ,it cites the statement from Zhangheng that stars of Altair and Vega meet on July 7 in Chinese lunar calendar. In his work, Record of Jingchu district,Zonglin, a scholar in the Liang Dynasty says, "In the night of July 7, the Weaver Girl and the Cowherd meet in the heaven, and women compete threading seven-hole-needles with colorful threads on earth. "In Miscellany of Xijing(capital of West Han Dynasty, present-day Xi"an), it says, "Court maids in the Han Dynasty
usually compete in threading the seven-hole-needles in the evening of Double-Seventh Festival and folk girls all follow suit. According to Record of Dongjing (Present-day
Kaifeng in Henan Province) District."people in Song Dynasty often establish Qiqiao
sheds with beautiful ribbons". Record of Jingchu District says girls would thread
seven-hole-needles with colorful threads and establish an incense table. put the fruits on the table and pray the goodness for ingenuity. If the spider threads are found on sacrifice, it is a sign of obtaining ingenuity"."Although enjoyed a time-honored history and a wide spreading, ""Qiqiao Custom can only be seen and experienced in limited places". In ancient times. Xihe has been a vital point in the northern branch of " Jinniu Road(Golden Ox Road) of Ancient Tea Route 24, being as a hub for entering Sichuan.But during the period under control of Emperor Shenzong in Northern Song Dynasty,the eastern branch to Sichuan via Baoji was opened. then this northern branch was deserted gradually. For this reason, Xihe changed little in economy. language and living habits against a near-separated environment this situation has not changed for almost one thousand years till the Republican period. Therefore the traditional custom of Qiqiao in Xihe and Li County. southeastern parts of Gansu Province could be
preserved completely and carried forward in a large scale. This festival is the one and
the only one in China in terms of duration. popularity. number of participants and
festival content. hence known as the"living fossil" in Qiqiao.
第三、西和乞巧以人的全面发展、提升为宗旨。“七夕节”主要是指农历七月七日的民俗活动，重在怀念祖先与情感寄托；“乞巧节”则凸显出该节日的本质目的，即“乞(求灵)巧”，让人们明白在这一文化空间中人们想干什么以及干着什么的问题，昭示了这一节日文化空间的深厚意蕴和终极诉求。在那个封建禁锢的年代里，未出嫁的姑娘在这七天八夜里可以夜不归宿，可以释放，可以发泄，可以疯狂，她们在一起，可以无所不谈，交流经验，学习技能，更可以骂“阿家诉说不满，甚至涉及性等禁区。但同时，从坐巧迎神到娱神送巧，她们却更虔敬更友爱，更蓬勃向上。因此，乞巧活动使她们身体更健康，技能更完善，心理更阳光。从乞巧活动过程中，我们看到的是纵情与自律的统一，狂放与虔诚的统一，是一种生命的和谐。我们可以推想，在宋明程朱理学大行其道后是不会出现这种节日的；因而乞巧风俗最迟定型于出于唐朝之前的说法应当不是空穴来风。
Qiqiao Festival in Xihe is held for the purpose of people"s overall development and self-improvement. "Qixi Festival "mainly refers to folk activities on July 7 in Chinese lunar calendar, paying more attention to memorize ancestors, while "Qiqiao Festival highlights its nature, "praying for ingenuity", to help people understand what they want to do and what they are doing. This reflects its profound connotation and ultimate pursuit in the view of culture. At an age when the feudal society strictly regulates people"s life, unmarried girls could stay outside could release suppressed feelings in this seven days and eight nights. They stayed with each other to talk anything they want to talk, to exchange experiences and to learn skills, they could even complain their mother-in-law and talk some forbidden topics including sex. Yet, at the same time, they would be more devoted. friendly and positive through learning activities ranging from preparation to sending off the Queen. Therefore the festival improved their skills and made them healthier both physically and mentally. What we have seen from this festival is a harmony between indulgence and self-discipline boldness and devotion. as well as the harmony of life. It can be estimated that there must be no festival like this after the popularity of Neo-Confucianism". which also serves as a certain proof for the statement that Qiqiao Custom appeared no later than the Tang dynasty.
西和乞巧是一种优秀的乡土文化，它以人的发展提升为宗旨，以家庭的和睦为目的，进而实现社会的和谐稳定。如今，工业化、集约化生产取代了家庭手工作坊，但“巧”的式样和内涵已经与时俱进，“巧娘娘”光彩照人的容颜、出类拔萃的技艺、修身睦家的心灵却历久弥新，永放异彩。它已经超越了地域文化的局限，成为了我们民族文化的共同财富。虽然，在当今应试教育的步步紧逼下，乞巧活动节节后退，但乞巧文化中熏陶出来的姑娘们，是具备了起码的生存技能的劳动者，是心存敬畏，有魂有灵的有着完整的人格精神的人，是在任何环境中能与人和谐相处的人。因而，保护和传承西和乞巧，也是在构筑民族文化的自信力。
Qiqiao Festival in Xihe is an excellent local culture, it acts for people"s self-improvement. and it promotes harmony of families and further enhances social stability. In present-day time, industrialization and concentrated production has replaced family workshop. But the forms and connotation of"Qiao"still develops with times. The glooming and glamorous face of the Queen who has outstanding skills and harmonious morality still remains a forever pursuit of Chinese people. It is no more a regional but a shared treasure of Chinese nation. Although as the examination of modern society advances, the Qiqiao Festival is loosing its ground, girls developed by Qiqiao Culture still keep their basic living skills. They are not only laborers but also people with integral personality. They have the desire. belief, spirit and soul. being able to stay harmoniously with others in any environment. Therefore, protecting and inheriting Qiqiao Custom in Xihe is also an endeavor in building self-confidence of our national culture.
Remarks:
1.the Weaver Girl and the Cowherd is a love story between the Weaving Girl, the Cowherd. Their love was forbidden, thus they were banished to opposite sides of the Silver River. Once a year, on the 7th day of 7th lunar month, a flock of magpies would form a bridge to reunite the lovers for one day;
2.Four Chinese legends with greatest influence , they are the weaver girl and the cowherd,the butterfly lovers, lady Meng Jiang and Madame White Snake；
3.it is said dews on Qixi Festival are the tears of this separated couple,once put it on your hands or eyes,you will be clever and deft;
4. Zhuzhi-Ci is poem style, it derives from ballads in Sichuan, mainly describes local conditions;
and custom. Lianchuan is a county name near present-day Shanghai
5.A historian and sinologist in Qing Dynasty;
6.Maid of the Weaver Girl;
7.A female in the script for story-telling in Yuan Dynasty who has clever mind, skillful hands and glib tongue;
8.A beautiful female entertainer in Shaoxing Opera;
9. It is said that the Weaver Girl would take bath on this morning, and the water she used could help for disease and drive out evil spirits. So people would beat a path to get water;
10.A solar term is any of 24 points in traditional East Asian lunisolar calendars that matches a particular astronomical event or signifies some natural phenomenon. The points are spaced 15 apart along the ecliptic and are used by lunisolar calendars to stay synchronized with the seasons,which is crucial for agrarian societies. The solar terms are also used to calculate intercalary months in East Asian calendars; which month is repeated depends on the position of the sun at the time;
11. Erlang Shen(E5 a), or Erlang is a Chinese God with a third truth-seeing eye in the middle of his forehead;
12. A famous notes written by Hong Mai in Southern Dynasty, it covers massive fields with unique opinions;
13. The seventh day of January in Chinese lunar calendar. It is said that Nvwa, a goddess in ancient Chinese mythology best known for creating mankind and repairing the wall of heaven. She created the human on the seventh day of July, hence named the Human Day;
14.Shangsi Festival is an ancient Chinese festival. During the festival people would go for an outing by the water, picnic, and pluck orchids. It is also a day for invoking cleansing rituals to prevent disease and get rid of bad luck;
15.The Mid-Autumn Festival is an official harvest festival celebrated by Chinese. The festival is held on the 1 5th day of the eighth month in the Chinese calendar, during a full moon, which is in September or early October in the Gregorian calendar, within 15 days to the autumnal equinox;
16. A kind of ritual in Qiqiao. Girls will carry a cotton made of cotton in a plate with water, and walk around the room and sing song;
17. is-along with the Book of Rites and the Etiquette and Ceremonial -one of three ancient ritual texts(the"Three Rites")listed among the classics of Confucianism;
18. Poems portraying lifestyle of present-day Bin County of Shaanxi Province
19. a famous institutional history of China from its beginnings through the Tang dynasty (618-907)
20. A historian in Song Dynasty
21. Zhang Heng is a Chinese polymath during the Han dynasty. he achieved success as an
astronomer, mathematician, inventor, geographer, cartographer, artist, poet, statesman, and litera
scholar
22. An ancient country of Chu, present-day Hubei Province centred with Jianghan Plain
23.a work of custom in the Southern and Northern Dynasties Period (420-589)
24. Ancient Tea Route was a network of mule caravan paths winding through the mountains of Yunnan Province in Southwest China
25. Neo-Confucianism was an attempt to create a more rationalist and secular form of Confucianism by rejecting superstitious and mystical elements of Daoism and Buddhism that had influenced Confucianism during and after the Han Dynasty
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