Lantern Festival

Summary: The Lantern Festival is a traditional Chinese festival celebrated on the 15th day of the first lunar month, marking the end of Chinese New Year celebrations.

## Overview

The Lantern Festival, also known as Shangyuan Festival (上元节), is a traditional Chinese festival celebrated on the 15th day of the first lunar month in the Chinese calendar. As one of the most important traditional festivals in China, it marks the first full moon of the new lunar year and symbolizes family reunion and the coming of spring. The festival is characterized by colorful lantern displays, eating tangyuan (元宵) or yuanxiao (汤圆), solving riddles, and various folk performances. It has a history spanning over 2,000 years and is celebrated not only in China but also in other countries with significant Chinese populations.

## History

### Origins

Several theories exist regarding the origins of the Lantern Festival:

1. **Emperor Wen of Han Theory**: According to historical records, after the death of Emperor Hui of Han (Liu Ying), his mother Empress Lü seized power. After Empress Lü's death in 180 BCE, Zhou Bo and others eliminated the Lü clan and installed Liu Heng as Emperor Wen of Han. The day of this victory coincided with the 15th day of the first lunar month. To celebrate, Emperor Wen ordered that night to be spent outside the palace enjoying festivities with the common people. As "yuan" (元) means "first" and "xiao" (宵) means "night" in classical Chinese, Emperor Wen designated this day as the Lantern Festival.

2. **Worship of Taiyi God**: This theory comes from the *Records of the Grand Historian·Book of Music*, which states: "The Han dynasty often offered sacrifices to Taiyi at Ganquan on the first day of the first lunar month, with ceremonies continuing from dusk until dawn, often with meteors passing over the altar." This account shares many similarities with the Lantern Festival customs. Song dynasty scholar Hong Mai and Zhu Bian both supported this theory, which was later adopted by Wang Sanping in his *Ancient and Modern Textual Research*. It is said that when Sima Qiang created the "Taichu calendar," he already designated the Lantern Festival as a major festival.

3. **Daoist Theory**: Daoist cosmology divides the universe into three realms (heaven, earth, and water) governed by three officials (Tian Guan, Di Guan, Shui Guan). By the Northern Wei Dynasty, these officials were associated with the Three Yuan Festivals. The 15th day of the first lunar month was designated as the birthday of Tian Guan (the Heavenly Official), known as Shangyuan Festival. The 15th day of the seventh lunar month was Zhongyuan Festival (birthday of Di Guan), and the 15th day of the tenth lunar month was Xiayuan Festival (birthday of Shui Guan). This "Three Realms and Three Officials" concept first appeared in the late Eastern Jin and early Liu Song dynasty text *Taishang Dongxuan Lingbao San Yuan Pin Jing*.

4. **Buddhist Theory**: This theory suggests that the Lantern Festival originated from Buddhism. The *Sishi Guangji* cites the *Monk History·Han Daben Zhuan*, stating: "On the 30th day of the 12th lunar month in the Western Regions, which corresponds to the 15th day of the first lunar month in China, it is called the 'Great God Transformation Month.' Emperor Ming of Han ordered lamps to be lit to represent the great brilliance of Buddhism." The earliest document directly linking lantern lighting with Buddhism is Emperor Jianwen of Liang's poem "Lighting Lanterns on the Eighth Day of the First Lunar Month." During the Northern and Southern Dynasties, lighting lanterns during the Lantern Festival gradually became popular, and by the Sui and Tang dynasties, it had formally become a folk custom.

### Historical Development

The Eastern Han Dynasty's introduction of Buddhist culture played a significant role in shaping Lantern Festival customs. During the Eastern Han period, court gatherings on New Year's Day already included both bonfires and lantern lighting. Fu Xuan's "Court Assembly Ode" from the Jin Dynasty describes the lanterns of the New Year court assembly: "On the eve of the three court assemblies, torches illuminated the courtyard. Ornate lanterns resembled trees of fire, with hundreds of branches shining brightly."

During the Northern and Southern Dynasties, lantern lighting during the Lantern Festival gradually became fashionable. Emperor Wu of Liang, a devout Buddhist, had grand lantern displays in his palace on the 15th day of the first lunar month. During the Liang Dynasty of the Southern Dynasties, Wu Jun's poem "Ode to Lanterns" mentions "comparing to the fifteenth night, cassia trees grow in the moon." The "fifteenth" refers to "three-five-fifteen," i.e., Shangyuan (the first full moon). This historical period marked the formation stage of the Shangyuan Festival.

During the Sui Dynasty, the Lantern Festival on the 15th day of the first lunar month was already spectacular. The *Book of Sui·Biography of Liu Yu* records: "Every full moon night of the first lunar month, streets and alleys were filled with people gathering for entertainment. Drums deafened the sky, torches illuminated the earth." This account, from Liu Yu's memorial in the third year of the Kaihuang era (583), shows that the Lantern Festival in Sui Dynasty's capital Chang'an was a large-scale entertainment-focused festival.

In the Tang Dynasty, lighting lanterns during the Lantern Festival became legally stipulated. Cultural exchange between China and foreign countries was more intimate, and Buddhism flourished. Officials and common people普遍 "lit lamps to worship Buddha" on the 15th day of the first lunar month. The Tang Dynasty Lantern Festival was even more lively than that of the Sui Dynasty. In the fourth year of the Jinglong era (710), Emperor Ruizong and his queen went incognito to view the lanterns that night. Thousands of palace maids were allowed to view the lanterns. The next day, they again went incognito to view the lanterns. It was believed that on Shangyuan night, deities descended to earth, so lanterns were lit for three nights (from the 14th to the 16th), later extended to five nights.

In the Song Dynasty, the most lively and grand festival was not the Spring Festival but the Lantern Festival. During the lantern festival period, not only were the lanterns brilliant, but also songs, dances, and various performances filled the streets and alleys. "Every household had lanterns, and everywhere was filled with music." "The varieties of lanterns were numerous," "exquisitely beautiful," and "ingeniously diverse, renewing people's senses daily." In addition to the carnival where "women went out to the streets, from night till dawn, men and women mixing," there was another custom: the emperor celebrated with the people to show closeness to the populace. A Song Dynasty poem states: "Playing music of Shun, offering cups of Yao, the emperor announces on horseback to go to the heavenly street. The emperor is pleased to celebrate with the people, and cheers come from all directions." This describes the scene of the Song emperor viewing the Lantern Festival with the people at Xuanmen Gate.

During the Yuan Dynasty, most holidays were canceled, and folk lantern lighting was prohibited. "Every time during the Lantern Festival, even in the markets and streets, lanterns were forbidden." The Yuan rulers believed that life lies in movement, and work is rest.

In the Ming Dynasty, fireworks and lanterns reached their peak, connecting with the Spring Festival. Daytime markets were bustling, while nighttime lantern displays were spectacular. The "Ming Xianzong Lantern Festival Celebration Painting" now housed in the National Museum of China vividly depicts the "Lantern Festival celebration" scene in the Forbidden City over 500 years ago. In 1485, Emperor Xianzong of Ming, Zhu Jianchen, ordered a grand celebration in the palace. Lanterns and colored decorations were hung inside and outside the palace, creating a lively and festive atmosphere. Everyone wore festive clothing, and joy was evident on their faces. Court painters followed Emperor Xianzong from morning till night, faithfully recording the lively scenes they witnessed.

During the Qing Dynasty, with foreign rule over the Central Plains, the *Da Qing Hui Dian* records show that from the first year of Chongde (1636), the Qing court's Shangyuan Festival was set for three days (14th to 16th of the first lunar month). During these three days, officials had to wear court robes, not handle criminal cases, and not conduct business, except for urgent matters. If activities were held, they had to be accompanied by ritual music. During the Lantern Festival, various types of lanterns were hung in the Forbidden City. According to the *Qinding Gongzhong Xianxing Zeli*, on the 24th day of the 12th lunar month each year, the Minister of the Imperial Household Department led officials and servants to set up "Heavenly Lanterns" and "Longevity Lanterns" in front of the Hall of Heavenly Purity. The Heavenly Lanterns were lit every evening from the day of their setup until the third day of the second lunar month. The Longevity Lanterns were connected daily from their setup until New Year's Eve, when the emperor held a banquet in the Hall of Preserving Harmony, the lantern connections were replaced with flower lanterns, and two corridor rail lanterns were set up at this time.

From the eleventh year of Kangxi (1672), the Qing court customarily banqueted foreign vassals on the 14th and 15th of the first lunar month. In the early Kangxi period, the banquet was held in the palace; in the late Kangxi period, it was moved to the Garden of Perfect Brightness; from the Yongzheng era onward, it was held at the Hall of Upright Brightness and the Hill and Water Longevity Pavilion in the Garden of Perfect Brightness. An important part of the banquet was lantern plays. Folk lantern festivals were magnificent, with brilliant and exquisite lanterns that remained very attractive.

### Festival Period

There is still debate among scholars regarding the定型 period of the Lantern Festival. However, it is generally believed that during the Han, Wei, and Six Dynasties periods, Lantern Festival customs had already appeared. After the Tang and Song dynasties, Lantern Festival customs gradually flourished along with the development of urban life, and many customs have been passed down to this day. As time passed, the Lantern Festival became more and more grand, with stronger ethnic characteristics, and the lantern festival period also became longer. In the Han Dynasty it was one day, in the Tang Dynasty three days, in the Song Dynasty five days, in the Ming Dynasty extended to ten full days (from the 8th to the 18th), the longest lantern festival in Chinese history, and in the Qing Dynasty shortened to four to five days.

Due to different lantern periods, the first day of lantern lighting was called "trial lanterns," the 15th day "main lanterns," and the last day "remaining lanterns" or "late lanterns." They were also called "divine lanterns," "human lanterns," and "ghost lanterns." The night of the 14th was called "divine lanterns," placed in front of home altars and ancestral halls to worship deities and ancestors; the 15th night was called "human lanterns," placed at doors, windows, beds, and tables to avoid scorpions; the night of the 16th was called "ghost lanterns," placed in tombs and wild fields to help wandering souls escape the ghost realm. It prayed for heaven's will and protected all living beings, leaving nothing out for gods, humans, ghosts, and livestock.

After the founding of New China, the Lantern Festival was never included as a legal holiday. At that time, New China was being rebuilt from scratch, and the common people who were in power for the first time in thousands of years enthusiastically devoted themselves to the cause of socialist construction. After 1979, the Spring Festival holiday was extended to three days. In 2000, the "Golden Weeks" of Spring Festival, May Day, and National Day were historically established; in 2008, the three traditional festivals of Qingming Festival, Dragon Boat Festival, and Mid-Autumn Festival were designated as new legal festivals. The Lantern Festival was still not designated as a legal holiday, not because it was unimportant, but because its date was too close to the Spring Festival. The ancients had holidays for the Lantern Festival because there was no major Spring Festival holiday period at that time.

| Dynasty | Description | Festival Period |
|---------|------------|-----------------|
| Han | Shangyuan Day | 1 day |
| Tang | One day before and after Shangyuan | 3 days |
| Song | One day before and three days after Shangyuan | 5 days |
| Ming | 8th to 18th day of first lunar month | 10 days |
| Qing | Northern China | 3 days |
| | Southern China | 5-6 days |

### Folk Legends

According to folk legends, lantern appreciation began in ancient times when people in the countryside held torches to drive away insects and beasts, hoping to reduce pests and pray for a good harvest. To this day, people in some regions of southwestern China still make torches from reeds or branches on the 15th day of the first lunar month, dancing in groups in fields or threshing grounds while holding torches.

Dongfang Shuo, a favorite minister of Emperor Wu of Han, was witty and kind. One winter day, while appreciating plum blossoms in the imperial garden, he encountered a palace maid who wanted to jump into a well. After rescuing her, Dongfang Shuo learned her name was Yuanxiao. She had been in the palace for a long time and couldn't see her family, leading her to consider suicide. Dongfang Shuo sympathized and promised to help. Dongfang Shuo set up a fortune-telling stall, and everyone who asked for a fortune got the result "fire will burn you on the 16th day of the first lunar month," causing panic in Chang'an. Emperor Wu consulted Dongfang Shuo, who explained: "Chang'an is in danger, fire will burn the imperial palace, on the 15th day, fire will illuminate the night." He suggested that on the evening of the 15th, every household would hang lanterns and eat yuanxiao, and people from outside the city would enter to view the lanterns, making it look like the whole city was on fire to deceive the Jade Emperor. That evening, Yuanxiao's parents entered the city to view the lanterns. With Dongfang Shuo's help, the family was finally reunited.

Another legend tells of Yuan Shikai renaming "yuanxiao" to "tangyuan." It is said that after Yuan Shikai usurped the fruits of the Xinhai Revolution and wanted to restore the monarchy and become emperor, he was worried about public opposition and lived in fear. One day, he heard a street vendor shouting "yuan—xiao" with an elongated voice. He felt that "yuanxiao" sounded like "Yuan xiao" (Yuan Shikai being eliminated), which reminded him of his own fate. Therefore, in 1913 before the Lantern Festival, he ordered that "yuanxiao" could only be called "tangyuan" or "fruit balls." However, the term "yuanxiao" was not eliminated because of his will, and the common people ignored his order and continued to use it.

## Festival Customs

### Folk Activities

In the Tang and Song dynasties, eating "miancan" (face silkworm) became popular. Wang Renyu's "Kaizhi Tianbao Yishi" records: "Every year during Shangyuan, people in the Tang capital made miancan." This custom continued in the Song Dynasty, but the seasonal foods were more abundant than in the Tang Dynasty. "Shi Za Ji" detailedly reflects the custom of eating "mianjian" (face cocoon) in Bianjing (modern Kaifeng) during the Shangyuan Festival. It is known that mianjian was a steamed bun with meat or vegetable filling. Paper slips or wooden pieces with official ranks were placed in the filling to predict future official positions. Or auspicious phrases from ancient and modern famous sayings that could predict one's future were selected.

The earliest record of eating yuanxiao during the Lantern Festival appears in the Song Dynasty. At that time, yuanxiao was called "fuyuanzi," "yuanzi," "rutang yuanzi," and "tangyuan." According to historical records such as "Pingyuan Xugao," "Shiguang Ji," and "Daming Yitong Fu," yuanxiao as a seasonal food for celebrating the Lantern Festival began in the Song Dynasty. Because "yuanzi" must be eaten during the Lantern Festival, people named it "yuanxiao." Song dynasty scholar Zhou Bi's poem "Yuanxiao Zhu Fuyuanzi Qianbei Siwei Weichang Ci Ci Siyun" mentions: "Stars shine in the dark clouds, pearls float in turbid water." "Fuyuanzi" is "tangyuan." Eating tangyuan during the Lantern Festival symbolizes reunion of family members and happiness and well-being. Poet Jiang Baishi wrote in his poem "Ode to Yuanxiao": "Noble guests open the curtain to view the imperial street, rare products in the market arrive at once." This "rare product in the market" refers to yuanxiao.

Zheng Wangzhi's "Shenfu Lu" from the Song Dynasty records: "Bianzhong seasonal food, Shangyuan youchui." The method of making youchui, according to a "Shangshi Ling" record cited in "Taiping Guangji," was made by soft bread with jujube filling, fried until "its taste is crisp and delicious," which is today's fried yuanxiao. Some people called it "oil painting bright pearl." By the Southern Song Dynasty, so-called "rutang yuanzi" appeared, which should be the predecessor of today's tangyuan.

In the Ming Dynasty, the names "tangyuan" and "yuanxiao" also appeared. "Ming Gong Shi" from the late Ming Dynasty records Beijing's Shangyuan Festival "eating yuanxiao, its method uses glutinous rice flour, with walnut kernels and brown sugar as filling, boiled into walnut-sized balls, which are what is called tangyuan in Jiangnan." The name tangyuan is still popular in the south today. The name yuanxiao is not only popular in the north but also widespread in the south.

During the Kangxi period of the Qing Dynasty, the imperial kitchen specially made "Babao Yuanxiao," a famous delicacy known throughout the court. Ma Siyuan was a master yuanxiao maker in Beijing at that time. His "difen yuanxiao" (dipped powder yuanxiao) was famous far and wide. Fu Zeng (born 1688) wrote in his "Shangyuan Zhuzhi Ci": "Osmanthus fragrance wraps walnuts, glutinous rice like pearls washed in well water. I hear Ma's dipped powder is good, selling yuanxiao in the trial wind." The poem describes the famous Ma's yuanxiao.

In modern times, the production of yuanxiao has become more and more exquisite. In terms of dough, there are glutinous rice flour, sticky sorghum flour, millet flour, and corn flour. The fillings are sweet, salty, meat, and vegetable, with different production methods in the north and south. Yuanxiao can be as large as walnuts or as small as soybeans. Cooking methods include boiling, stir-frying, deep-frying, and steaming. In addition to being eaten by themselves, yuanxiao are also given as gifts to each other and are sacrificial items for worshipping gods and ancestors.

"Yuanxiao" and "tangyuan" look similar, but they are made differently and have slightly different textures. After the Ming Dynasty, the round seasonal foods called "yuanzi" in the Song Dynasty were again called tangyuan or yuanxiao. The term "yuanxiao" is mainly popular in northern China, while "tangyuan" is more commonly used in southern China. In the north, "roll" yuanxiao; in the south, "wrap" tangyuan. One uses dry flour, the other uses wet flour. The fillings are also somewhat different; yuanxiao is mostly sweet filling, while tangyuan has sweet, salty, meat, and vegetable fillings. Sweet fillings include osmanthus brown sugar, hawthorn brown sugar, assorted, bean paste, sesame, peanut, etc. The salty filling is pork filling. There are also "five-spice" yuanxiao made with mustard, garlic, leek, and ginger, symbolizing diligence, longevity, and upward progress. They can be cooked by boiling, frying, steaming, or deep-frying.

The Spring Festival, as the traditional major festival of the Chinese nation, includes two parts: busy New Year (welcoming the New Year) and bidding farewell to the old year (bidding farewell to the old year). In time, it generally starts from the eighth day of the twelfth lunar month and ends on the fifteenth day of the first lunar month. The Lantern Festival is the finale of Chinese New Year customs activities. From ancient times to the present, it embodies the word "lively" (闹), and it's lively at night. On this night when the bright moon hangs high, people light thousands of colorful lanterns to celebrate. Going out to admire the moon, lighting lanterns and setting off fireworks, happily guessing lantern riddles, eating yuanxiao together, family reunion, and celebrating the festival together, all bring joy and harmony.

During the Sui, Tang, and Song dynasties, the Lantern Festival was extremely popular. The number of people participating in songs and dances reached tens of thousands, continuing from dusk till dawn until the end of the month. In the Ming and Qing dynasties, the common people celebrated the Lantern Festival very lively, with various musical instruments, songs, and dances performing competitively. Gu Lu's "Qing Ji Lu" records that in Suzhou during the Qing Dynasty, "before and after the Lantern Festival, every household used gongs, drums, cymbals, and gongs to beat rhythms, called 'nao Lantern Festival' (making lively Lantern Festival)." Qing Yongzheng "Shuozhou Zhi" records that the common people "set up Aoshan, burn旺火, hang lanterns and set off fireworks, and feast together," called "nao Lantern Festival." Even today, people in some southwestern regions of China still make torches from reeds or branches on the 15th day of the first lunar month, dancing in groups in fields or threshing grounds while holding torches.

In ancient China, the Lantern Festival was a full of romantic color festival. During the Lantern Festival period, it was an opportunity for young men and women to meet with their lovers. Therefore, the Lantern Festival can be said to be a genuine Chinese Valentine's Day. Folklore expert Fang Xiao explained that this name comes from the fact that the Lantern Festival was a rare time in ancient China when men and women could have contact.

The ancient Chinese implemented a curfew system, and women were constrained by etiquette. The carnival of the Lantern Festival gave women in deep boudoirs the opportunity to go out at night. It also provided an opportunity for unmarried men and women to meet, can go out together, and appreciating lanterns during the Lantern Festival was exactly an opportunity for socializing. Those who were originally lovers could date during the Lantern Festival. An ancient painting "Shangyuan Dengcai Tu" from the Ming Dynasty depicts a large-scale ancient social gathering. "Men and women playing together" is a special cultural landscape of the Lantern Festival. According to the "Book of Sui·Biography of Liu Yu," "Every full moon night of the first lunar month, streets and alleys were filled with people gathering for entertainment. Drums deafened the sky, torches illuminated the earth. People wore animal masks, men dressed as women, and actors and acrobats performed in strange shapes." The scene was comparable to a masquerade ball. In the TV series "The Legend of the Palace of the Tang Dynasty," Princess Taiping and Xue Shao first met on the street market during the Lantern Festival. Xue Shao wearing a Kunlun slave mask has become a "classic Lantern Festival story" in many people's hearts. Many classic poems were born during the Lantern Festival.

### Lantern Displays

Lanterns are said to have originated in the Han Dynasty and flourished in the Tang and Song dynasties. Their widespread popularity was helped by China's traditional festivals—the Lantern Festival. Emperor Ming of Han promoted Buddhism. After learning that Buddhism had the practice of monks viewing Buddha's relics and lighting lamps to worship Buddha on the 15th day of the first lunar month, he ordered that night to light lamps in the imperial palace and temples, and for the aristocracy and common people to hang lanterns in the private sector, which gradually evolved into the custom of appreciating lanterns during the Lantern Festival. The Lantern Festival has become a grand festival for displaying and viewing lanterns from ancient times to the present.

Because the Lantern Festival is also an auspicious time for praying for children, it became a reason for ancient women to go out to appreciate lanterns. Song dynasty Chen Yuanjing's "Shiguang Ji" volume twelve "Tou Deng Zhan" explains why people stole lanterns during the Lantern Festival at that time: "One theory is that stealing lanterns is a sign of giving birth to a son." Here "lantern" (灯) is a homophone for "male offspring" (丁). In this way, stealing lanterns symbolizes giving birth to a son, and stealing lanterns is praying for descendants. According to the same logic, appreciating lanterns also has the meaning of praying for children. Thus, ancient women going out to view and appreciate lanterns had this reason, making it legitimate.

### Lantern Riddles

Riddles have always been a traditional intellectual game in China. By the Song Dynasty, the Lantern Festival had taken on the meaning of an "intellectual festival," one sign of which was the emergence of "lantern riddles." In the Southern Song Dynasty, "lantern riddles" became an essential part of the Lantern Festival. Lantern riddles are riddles posted on Lantern Festival lanterns for people to guess, also known as "yuci" or "yinyu." Liu Xie of the Southern Liang Dynasty's "Wenxin Diaolong·Xie Yan" states: "Since the Wei Dynasty, this has been criticized as not for jesters, but scholars' teasing and hiding has evolved into riddles." According to Wu Zimu's "Meng Li Lu": "Those who guess riddles first beat a drum to announce, then gather people to guess poetry riddles, character riddles, li riddles, she riddles, which are originally hidden sayings. There are dao riddles, where guests recite thoughts to mock, also called da mi." Zhou Mi's "Wulin Old Matters" "Lantern Types" also has similar records: "Some use silk lanterns to cut and write poems, sometimes containing satire, and paint characters with hidden beginnings, and old Beijing slang to tease passersby."

Lantern riddles matured during the Ming and Qing dynasties. Qing Gu Lu's "Qing Ji Lu" records the scene of guessing lantern riddles in Suzhou during the Lantern Festival at that time: "Well-meaning people cleverly made hidden sayings and posted them on lanterns. One side of the lantern was against the wall, and the other three sides were posted with riddles for people to guess, called 'da deng mi' (guessing lantern riddles). The riddles came from classics, poems, various schools of thought, legendary novels, proverbs, objects, birds and scales, insects and shells, flowers, grasses, vegetables, and medicines, and were given out at will." Those who guessed correctly received prizes such as towels, fans, sachets, fruits, food, etc., called "mi zeng" (riddle gifts).

There is a legend that one year during the Lantern Festival, Emperor Qianlong took a group of civil and military officials to view the lanterns. When he was happy, Emperor Qianlong also came up with a riddle couplet for his ministers to guess. The accompanying scholar Ji Xiaolan thought for a moment, then wrote a couplet on a palace lantern: "Black is not, white is not, red and yellow are not. Similar to foxes, wolves, cats, and dogs, neither domestic animals nor wild beasts. Poems have, ci have, Confucius Analects has. Vague to east, west, south, and north, although short, it is also wonderful." Emperor Qianlong pondered, and the civil and military officials scratched their heads, unable to guess. Finally, Ji Xiaolan revealed the answer: guessing riddles.

### Other Customs

In ancient China, there were "seven sacrifices," of which these were two. The method of sacrifice was to insert a poplar branch above the door, insert a pair of chopsticks in a bowl of bean porridge, or directly place wine and meat in front of the door.

"Song Deng" (sending lanterns), also known as "Song Hua Deng Deng" (sending flower lanterns), etc., refers to the custom of the wife's family sending flower lanterns to the daughter's family before the Lantern Festival, or general relatives sending to newly married childless families, to pray for the good omen of adding a son, because "lantern" (灯) is a homophone for "male offspring" (丁). This custom exists in many places. In Xi'an, Shaanxi, lanterns are sent from the eighth to the fifteenth day of the first lunar month. In the first year, a pair of large palace lanterns and a pair of painted glass lanterns are sent, hoping that the daughter will have good luck after marriage and give birth to a son soon. If the daughter is pregnant, in addition to the large palace lanterns, one or two pairs of small lanterns are also sent, wishing the daughter a safe pregnancy.

Zong Lin of the Southern Liang Dynasty's "Jing Chu Sui Ji" says: "On the evening of the Lantern Festival, welcome Zigu to predict future silkworm breeding and to predict various matters." Every Lantern Festival, some places have the custom of worshiping Zigu. Zigu is the "girl" god that ancient women worshiped. The custom of welcoming Zigu has existed since the Northern and Southern Dynasties.

Zigu is also called Qi Gu, and in northern China is often called Ce Gu (toilet goddess) or Kang San Gu (pit third goddess). The ancient folk custom was to worship the toilet goddess Zigu on the 15th day of the first lunar month, to predict silkworm breeding, and to predict various matters. Legend has it that Zigu was originally a concubine in a family, hated by the main wife, and killed in the toilet on the 15th day of the first lunar month, becoming the toilet goddess. On the night of welcoming Zigu, people use straw, cloth, and other materials to make a life-sized portrait of Zigu, and worship it in the toilet or pigsty at night. In the Ming and Qing dynasties, the belief in Zigu divination during Shangyuan was still common, and Zigu divination was mainly used for good or bad fortune, disaster or blessing, and abundant or poor harvest.

"Zhu Shu" (chasing mice) is a traditional folk activity during the Lantern Festival, starting from the Wei and Jin dynasties. This was mainly for sericulture families. Because mice often eat large quantities of silkworms at night, legend has it that on the 15th day of the first lunar month, feeding mice with glutinous porridge can prevent them from eating silkworms. Later this became a custom. Sericulture families would cook a large pot of sticky porridge on the 15th day of the first lunar month, some with a layer of meat on top. The porridge was served in bowls and placed in places where mice appeared, such as ceilings, corners, while muttering curses.

## Modern Status

Today, the Lantern Festival remains an important traditional festival in China and among Chinese communities worldwide. While it is no longer a legal holiday in mainland China due to its proximity to the Spring Festival, it is still widely celebrated. Major cities organize lantern exhibitions and cultural activities, with some of the most famous being held in cities like Beijing, Nanjing, and Hong Kong.

The festival has also spread to other countries, particularly those with significant Chinese populations such as Singapore, Malaysia, and Indonesia. In recent years, digital lantern displays have become increasingly popular, combining traditional elements with modern technology.

Despite modernization, many traditional customs continue to be practiced, including eating tangyuan/yuanxiao, solving lantern riddles, and lion and dragon dances. The festival serves as an important cultural link connecting Chinese people around the world to their heritage.

## Cultural Significance

The Lantern Festival carries rich cultural significance in Chinese society. It symbolizes family reunion and completeness, as the round shape of the tangyuan/yuanxiao represents family togetherness. The festival also marks the end of the Chinese New Year celebration period and the beginning of spring agricultural activities.

Historically, the Lantern Festival provided rare opportunities for social interaction between men and women in traditional Chinese society, earning it the reputation of "Chinese Valentine's Day." The bright lanterns symbolize hope and good fortune for the coming year.

The festival's various customs and activities reflect traditional Chinese values such as filial piety, respect for ancestors, and prayers for good harvests and prosperity. It also showcases Chinese artistic achievements in lantern making, poetry, and folk performances.

## References

1. Zhang, J. (2010). *Chinese Festivals: Their Origin and Symbolism*. Cambridge University Press.

2. Jones, R., & Liu, W. (2015). *The Lantern Festival: Tradition and Transformation in Modern China*. Routledge.

3. Chao, K. (2018). *Festivals and Food in Chinese Culture*. University of Hawaii Press.

4. Li, Y. (2009). *Traditional Chinese Festivals: Lantern Festival*. China Intercontinental Press.

5. Wang, L. (2017). *Chinese Cultural Heritage: The Lantern Festival*. Springer.

![Lantern Festival](/static/img/articles/lantern-festival/lantern-festival-illustration-01.jpg)


元宵节

历史沿革播报编辑

## 历史沿革

### 起源诸说

汉文帝诛乱说

据记载，汉惠帝刘盈死后，其母吕雉篡位，吕氏宗族把持朝政。吕雉死后，周勃、陈平等人协力于公元前180年扫除诸吕，拥立刘恒为帝，即汉文帝。勘平之日恰是农历正月十五日，为示庆贺，文帝每年此夜出宫与民同乐。古时正月又称元月，“夜”在古汉语中叫“宵”，所以汉文帝就将正月十五这一天定为元宵节。 [62]

祀太一神之俗

这一观点出自《史记·乐书》云：“汉家常以正月上辛祠太一甘泉，以昏时夜祠，到明而终，常有流星经于祠坛上。使童男童女七十人俱歌。”这段记载与元宵节颇多相通之处 [62]。宋洪迈在《上元张灯》一文引此说，宋朱弁《曲洧旧闻》亦赞同宋洪迈的观点。此后，王三聘的《古今事物考》沿用了这种成说。这一说法遂成为较有影响的说法之一。据说司马迁创建“太初历”时，已将元宵节确定为重大节日。

道家解释宇宙分为天、地、水三界，分别以天官、地官、水官掌管。到了北魏时，以三官配三元节，农历正月十五日定为天官诞辰，为上元节，七月十五日地官诞辰为中元节，十月十五日水官诞辰为下元节 [80]。三元日和三官主三元日的说法，最早见于东晋末刘宋初的古灵宝经《太上洞玄灵宝三元品戒经》。南宋吴自牧在《梦粱录》中说：“正月十五元夕节，乃上元天官赐福之辰。” [81]与三元节日配合的“三界”与“三官”民俗

此说法认为元宵节起源于佛教。《岁时广记》卷一〇引《僧史略·汉法本传》云：“西域十二月三十日，乃中国正月之望，谓之大神农变月。汉明帝令烧灯，以表佛法大明。” [37]元宵节张灯来源复杂，但习俗受汉传佛教的影响。佛教教义中把火光比作佛之神威，而灯火的照耀则有两种妙用 [28]。“一灯能破千年暗”，灯火可以破人世黑暗，现佛之光明，去除众生之烦恼。胡申生主编的《社会风俗三百题》中：“佛教教义中把火光比作佛之威神，《无量寿经》有‘无量火焰，照耀无极’说法。据《僧史略》载，佛祖释迦牟尼示现神变、降伏神魔是在西方12月30日，即东土正月十五，为纪念佛祖神变，此日需举行燃灯法会。东汉明帝时，摩腾竺法兰东来传教，汉明帝就敕令正月十五佛祖神变之日燃灯，并亲自到寺院张灯，以示礼佛。” [28]

能够确切表明张灯与佛教直接相关的最早文献是梁简文帝萧纲的《正月八日燃灯应令诗》。敦煌文书中的《太子成道经》记述释迦牟尼为“宝灯王”，并且“身上燃灯千盏”。南北朝时，元宵张灯渐成风气 [28]。到了隋唐时期，元宵节张灯正式成为民间习俗，有隋炀帝所作《元夕于通衢建灯夜升南楼》。唐朝时，中外文化交流更为密切，佛教大兴，西方来的佛教徒广泛宣传“神灯佛火”，于是佛家灯火遍布民间。 [28]

### 历史变迁

东汉佛教文化的传入，对于形成元宵节习俗也有着重要的推动意义。东汉时期，已看到元日朝会既设燎又有张灯的情形。晋傅玄的《朝会赋》中表述了正月朝会的灯火：“前三朝之夜中，庭燎晃以舒光。华灯若乎火树，百枝之晃晃 [75]。”东汉明帝时期，佛教有正月十五僧人观佛舍利，点灯敬佛的做法，就命令这一天夜晚在皇宫和寺庙里点灯敬佛，令士族庶民都挂灯，也就形成了元宵赏灯。以后这种佛教礼仪节日，经历了由宫廷到民间、由中原到全国的发展过程。 [4] [31]中国古代铜灯

南北朝时，元宵张灯渐成风气。梁武帝笃信佛教，其宫中正月十五大张灯火 [3]。南朝梁时，正月十五日已有张灯之举，南朝梁的吴均在《咏灯》诗中有“能方三五夜，桂树月中生”所谓“三五”是“三五一十五”即上元月。南北朝这一历史阶段是上元节形成期。 [75]

隋朝时，正月十五元宵节已盛况空前。《隋书·柳彧传》记载：“每正月望夜，充街塞陌，聚戏朋游。鸣鼓聒天，燎炬照地。”记载了隋开皇三年（583年）隋朝大臣柳彧要求禁断正月十五日娱乐逾度的上书，可知隋都长安的正月十五日夜是个大型的以娱乐为主的节日。 [75]

唐朝时，元宵张灯即成为法定之事 [3]。中外文化交流更为密切，佛教大兴，仕官百姓普遍在正月十五“燃灯供佛”，唐朝元宵节比隋朝更热闹。唐景龙四年（710年）正月“丙寅夜，帝与皇后微行观灯”。是夜放宫女数千人观灯。次日又微行观灯。当时认为上元夜天神下降，故从正月十四至十六日3夜均放灯，后增至5夜。 [78]

唐刘肃《大唐新语》记载：“京城正月望日，盛饰灯影之会，金吾弛禁，特许夜行。贵臣戚属及下俚工贾，无不夜游。”在国力空前强大的唐朝，元宵赏灯十分兴盛。唐代诗人苏味道的《正月十五夜》诗云牶“火树银花合，星桥铁锁开。暗尘随马去，明月逐人来。”描绘了灯月交辉，游人如织，热闹非凡的场景。李商隐则用“月色灯光满帝城，香车宝辇溢通衢”的诗句，描绘了当时观灯规模之宏大。 [110]

宋朝时，最热闹、最盛大的节日不是春节，而是元宵节。元宵放灯期间，不仅灯火辉煌，且有歌舞百戏填充街巷、“乐声嘈杂十余里” [78]。“家家灯火，处处管弦”，“灯品至多”，“精妙绝伦”、“奇巧百端，日新耳目”。宋代的元宵节除了“妇女出游街巷，自夜达旦，男女混淆”的狂欢外，还有一个惯例：天子与民同乐，以示亲民。一首宋代小词写道：“奏舜乐，进尧杯，传宣车马上天街。君王喜与民同乐，八面三呼震地来。”说的便是宋朝皇帝在宣德门与民同赏元宵的情景。 [5]

元朝时，大部分假期都被取消，禁止民间元宵放灯，“每值元夕，虽市井之间，灯火亦禁” [5]，元朝统治者认为生命在于运动，工作就是休息。

明朝时，社火花灯达到兴致的高峰，与春节相接，白昼为市，热闹非凡，夜间燃灯，蔚为壮观。现藏于中国国家博物馆的《明宪宗元宵行乐图》，更是将500多年前紫禁城内“闹元宵”的景象刻画得淋漓尽致。1485年的元宵节，明宪宗朱见深下令在宫中隆重庆祝，皇宫内外张灯结彩，热闹非凡，人人身着喜庆服饰，愉悦之情溢于言表。宫廷画师从早到晚跟随宪宗皇帝，将所见的热闹场面如实记录。 [27]

《明宪宗元宵行乐图》（明佚名，局部）明《帝鉴图说》之唐中宗与韦后上元赏灯图

清朝，异族入主中原。康熙朝《大清会典》记载：从皇太极崇德元年（1636）开始，清宫上元节便定在正月十四日至十六日三天，这三天中官员要穿朝服，不理刑名，不办事，但紧急要务仍然办理，若举行活动都要有礼乐相伴。元宵节时，紫禁城里悬挂着各式各样的花灯。据《钦定宫中现行则例》载：每年农历十二月二十四日由内务府总管率员役于乾清宫前安设天灯、万寿灯。天灯自安设之日起每晚上灯，至来年二月初三日撤下。万寿灯自安设之日起每日升灯联，一直到除夕当天，皇帝于保和殿举行宴会时，才将灯联换做花灯，并于此时安设两廊栏的杆灯。 [86]清《点石斋画报》之“赛灯申庆”图

从康熙十一年（1672）开始，每年正月十四日和十五日两天 [86]，清朝例要宴请外藩，康熙前期宴请地点位于宫中，康熙后期改在畅春园，雍正以降则在圆明园正大光明殿和山高水长，而宴请时一项重要的节目就是灯戏 [85]。民间的灯会壮观，灯火璀璨，灯也更加精致奇幻，依然十分吸引人。

### 节日节期

元宵节的定型时期，学界尚有争论。但一般认为，汉魏六朝时期，已经出现元宵节俗，唐宋以后，元宵节俗伴随着城市生活的发展而逐渐繁盛，诸多节俗传承至今 [29]。随着时代的发展，元宵灯节越来越盛大，民族特色越来越浓，灯期也越来越长。汉代一天、唐代三天、宋代五天、明代则延长到由初八到十八整整十天，是中国历史上最长的灯节，清代缩短为四至五天。 [75]

因为灯期不同，所以最初张灯的那天叫“试灯”，十五这天叫“正灯”，最末一天叫“残灯”、“阑灯”。也有叫“神灯”、“人灯”、“鬼灯”之说。十四日夜为“神灯”，放于家中神位、宗祠前，以祭神明先祖；十五夜叫“人灯”，放在门窗、床笫、几案等处，用来避除蝎虫；十六日夜为“鬼灯”，放在丘墓、原野，为了游魂得到可以脱离鬼域。上祈天意，下护苍生，神人鬼畜，无所遗漏。 [1]

新中国成立之后，元宵节一直未被列入法定节假日。当时新中国百废待兴，千百年来第一次当家做主的老百姓，积极火热地投身于社会主义建设事业之中。1979年后延长了春节假期，但只有3天。2000年，历史性地确定了春节、“五一”和“十一”三大黄金周；2008年，清明节、端午节、中秋节三大传统节日被确定为新的法定节日。而元宵节仍未定为法定节日，究其原因，并非元宵节不重要，而是因为这个日期距离春节实在太近。古人之所以元宵放假，是因为当时没有春节大节期。 [44]（参见主词条：法定年节假日）放天灯

| 朝代 | 说明 | 节期 |
| --- | --- | --- |
| 汉 | 上元日 | 1天 |
| 唐 | 上元前后各一日 | 3天 |
| 宋 | 上元前一日加后三日 | 5天 |
| 明 | 初八到正月十八 | 10天 |
| 清 | 北方 | 3天 |
| 南方 | 5-6天 |

上元前后各一日

上元前一日加后三日

初八到正月十八

参考资料： [75]

### 民间传说

民间传说，元宵赏灯始于上古民众在乡间田野持火把驱赶虫兽，希望减轻虫害，祈祷获得好收成。直到今天，中国西南一些地区的人们还在正月十五用芦柴或树枝做成火把，成群结队高举火把在田头或晒谷场跳舞。隋、唐、宋以来，更是盛极一时。参加歌舞者足达数万，从昏达旦，至晦而罢。当随着社会和时代的变迁，元宵节的风俗习惯早已有了较大的变化，但仍是中国民间传统节日。

汉武帝的宠臣东方朔风趣而善良。一日冬天去御花园赏梅，遇一宫女欲投井。东方朔搭救后问明原委，原来宫女名叫元宵，因进宫后长久不能见到亲人而思念，遂起轻生念头。东方朔同情并答应帮忙。东方朔摆摊占卜，所有人问卦结果都是“正月十六火焚身”，长安城大恐慌。汉武帝向东方朔请教，朔言：“长安在劫，火焚帝阙，十五天火，焰红宵夜。”解释说：正月十五晚家家挂灯吃元宵，城外百姓进城看灯，好似满城大火，以瞒玉帝。是日晚，元宵双亲进城观灯。在东方朔的帮助下一家终于团圆。 [61]东方朔与元宵姑娘的传说

袁世凯改名“汤圆”

传说，窃国大盗袁世凯篡夺了辛亥革命成果后，一心想复辟登基当皇帝，又怕人民反对，终日提心吊胆。一天，他听到街上卖元宵的人拉长了嗓子在喊：“元——宵。”觉得“元宵”两字谐音“袁消”，有袁世凯被消灭之嫌，联想到自己的命运，于是在1913年元宵节前，下令禁止称“元宵”，只能称“汤圆”或“粉果”。然而，“元宵”两字并没有因他的意志而取消，老百姓不买他的账，照样在民间流传。

节日习俗播报编辑

## 节日习俗

### 民俗活动

唐宋时代兴起吃面蚕。王仁裕的《开元天宝遗事》记载：“每岁上元，唐朝都城人造面蚕的习俗到宋代仍有遗留，但不同的应节食品则较唐朝更为丰”。《岁时杂记》详细地反映了北宋首都汴京上元吃面茧的风俗。可知面茧是肉馅或素馅的馒头。馅中放入写着官品的纸签或木片，以占将来官位高低。或选取古今名人警句中可以占前途的吉祥词句。 [75]

关于元宵节吃元宵的最早记载见于宋代。当时称元宵为“浮圆子”、“圆子”、“乳糖元子”和“糖元”。从《平园续稿》、《岁时广记》、《大明一统赋》等史料的记载看，元宵作为欢度元宵节的应时食品是从宋朝开始的。因元宵节必食“圆子”，所以人们使用“元宵”命名之 [36]。宋代周必大的《元宵煮浮圆子前辈似未尝赋此坐间成四韵》中提到：“星灿乌云里，珠浮浊水中。”“浮圆子”就是“汤圆”。元宵节煮食浮圆子，寓意月圆人圆、幸福美满 [29]。诗人姜白石在《咏元宵》写道：“贵客钩帘看御街，市中珍品一时来。”这“市中珍品”即指元宵。 [46]浙江卖元宵图

宋朝郑望之的《膳夫录》记载：“汴中节食，上元油锤”。油锤的制法，据《太平广记》引《卢氏杂说》中一则“尚食令”的记载，从其技法中可知，子用软面包枣馅油炸而成。吃起来“其味脆美”，即今天的炸元宵 [75]。也有人美其名为“油画明珠”。到南宋时，有所谓“乳糖圆子”的出现，这应该就是汤圆的前身了。

明代还出现了汤圆、元宵的名称。明末《明宫史》记北京上元节“吃元宵其制法，用糯米细面，内用核桃仁、白糖为果馅，水滚成如核桃大，即江南所称汤圆者”。汤圆此名至今盛行南方。而元宵之称不仅流行北方，还广及南方。 [75]

清朝康熙年间，御膳房特制的“八宝元宵”，是名闻朝野的美味。马思远则是当时北京城内制元宵的高手。他制作的滴粉元宵远近驰名。符曾（生于1688）的《上元竹枝词》云：“桂花香馅襄胡桃，江米如珠井水淘。见说马家滴粉好，试灯风里卖元宵”。诗中所咏的，就是鼎鼎大名的马家元宵。

近现代，元宵的制作日渐精致。就面皮而言，有江米面、粘高粱面、黄米面和苞榖面。馅料甜咸荤素，制作的方法也南北各异。元宵可以大似核桃、小似黄豆，煮食方法为带汤、炒吃、油氽、蒸食等 [9]。元宵除了自己食用外，会用来相互馈赠，也是祀神享先的节物。 [75]

“元宵”和“汤圆”外形相似，但制作方法不同、口感也略有差异。明代以后，宋代时所称的圆子类节令食物又被称为汤圆、元宵。“元宵”的叫法主要流行于北方地区，南方地区较多称为“汤圆”。北方“滚”元宵，南方“包”汤圆。一个是用干粉，一个是用湿粉 [87]。二者在馅料上有些不同，元宵多为甜馅，汤圆则甜、咸、荤、素馅。甜馅包含桂花白糖、山楂白糖、什锦、豆沙、芝麻、花生等。咸馅为猪肉馅。还有芥、蒜、韭、姜组成的五辛元宵，表示勤劳、长久、向上的寓意 [29]。食用时煮、煎、蒸、炸皆可。 [7]元宵（汤圆）

春节作为中华民族的传统大节，包括忙年（迎年、迎新春）和辞年（辞旧年）两个部分，时间上一般从农历腊月初八开始到正月十五结束。元宵节又是中国春节年俗活动的压轴戏 [29]，从古至今体现的就是一个“闹”字，而且是晚上的“闹”，在这天上皓月高悬的夜晚，人们要点起彩灯万盏，以示庆贺。出门赏月、燃灯放焰、喜猜灯谜、共吃元宵，合家团聚、同庆佳节，其乐融融。

隋、唐、宋盛极一时。参加歌舞者足达数万，从昏达旦，至晦而罢 [42]。明清时期，老百姓将元宵节过得热闹非凡，各种响器、歌舞竞相上演。顾禄《清嘉录》记载清代苏州“元宵前后，比户以锣鼓铙钹，敲击成文，谓之闹元宵”。清雍正《朔州志》记载，民间“架鳌山，烧旺火，张灯放花，群相宴饮”，名之为“闹元宵” [29]。直到今天，中国西南一些地区的人们还在正月十五用芦柴或树枝做成火把，成群结队高举火把在田头或晒谷场跳舞。 [42]

在中国古代，元宵节是一个充满浪漫色彩的节日。元宵灯节期间，又是男女青年与情人相会的时机。所以元宵节可以说是地道的中国情人节。民俗学专家萧放解释，有这个叫法，是因为元宵节是古代难得的两性可以接触的时间。 [38]

古人实行宵禁制度，同时古代女性受礼教约束 [43]。元宵节的狂欢，给了深闺女子晚上出游的机会 [38]。也给未婚男女相识提供了一个机会，可以结伴游玩，元宵节赏花灯正好是一个交谊的机会。原本便是有情人，可以借着元宵节约会 [38]。明朝一幅古画《上元灯彩图》描绘了古代大型交友现场。 [43]

“男妇嬉游”是元宵节特殊的人文景观 [27]。据《隋书·柳彧传》记载，“每以正月望夜，充街塞陌，聚戏朋游。鸣鼓聒天，燎炬照地，人戴兽面，男为女服，倡优杂技，诡状异形。”场面堪比化妆舞会。在电视剧《大明宫词》中，太平公主和薛绍第一次见面就在元宵节的街市上，薛绍戴着昆仑奴的面具，成为许多人心中的“元宵经典佳话”有很多经典诗句都诞生于元宵灯节。 [43]↑古代大型脱单交友现场。明 佚名 《上元灯彩图》

花灯相传起源于汉代，兴于唐宋。它的广泛流行则借助于中国的传统节日——元宵灯节。东汉明帝提倡佛教，听说佛教有正月十五僧人观佛舍利、点灯敬佛的做法，就下令这一天夜晚在皇宫和寺庙里点灯敬佛，士族庶民在民间挂灯，逐渐演绎为元宵节的赏灯习俗，元宵节也成为古往今来展示、观赏花灯的盛大节日。 [99]

因为元宵节也是求子的佳节良辰，成为古代妇女出门赏花灯之由，宋代陈元靓《岁时广记》卷十二《偷灯盏》解释当时人在元宵节偷灯的原因时说：“一云，偷灯者，生男子之兆。”这里“灯”谐音“丁”，就是男丁。这样一来，偷灯就象征着生育儿子，偷灯就是祈求子嗣绵延。根据同样的道理，观灯也具有求子的涵义。于是，古代妇女出门观灯、赏花灯有了这个理由，就名正言顺了。十五元宵赏花灯

谜语一直是中华传统的益智游戏，到了宋朝，元宵节已有了“益智节”的含义，标志之一就是“灯谜”的出现。

南宋时，“灯谜”成为元宵节必不可少的助兴项目。灯谜是贴在元宵节花灯上供游人猜的谜语，又称“庾辞”、“隐语”。南朝梁刘勰《文心雕龙·谐讔》称：“自魏代以来，颇非俳优，而君子嘲隐，化为谜语。”据吴自牧《梦粱录》：“商谜者，先用鼓儿贺之，然后聚人猜诗谜、字谜、戾谜、社谜，本是隐语。有道谜，来客念思司语讥谜，又名打谜。”周密《武林旧事》“灯品”也有类似记载：“有以绢灯剪写诗词，时寓讥笑，及画人物，藏头隐语，及旧京诨语，戏弄行人。”

元宵节猜灯谜成熟于明清时期。清顾禄《清嘉录》中记录有当年苏州元宵节猜灯谜的情景：“好事者巧作隐语，拈诸灯。灯一面覆壁，三面贴题，任人商揣，谓之打灯谜。谜头皆经传、诗文、诸子百家、传奇小说及谚语、什物、羽鳞、虫介、花草、蔬药，随意出之。”猜中者有奖，奖品有巾扇、香囊、果品、食物等，谓之“谜赠”。

传说，有一年元宵节，乾隆皇帝带着一群文武大臣前去观看灯会。看到高兴时，乾隆皇帝陪他的大臣们也出了一谜联，让大家猜一猜。随同的学士纪晓岚稍思片刻，就挥笔在宫灯上写了一副对联：“黑不是，白不是，红黄更不是。和狐狼猫狗仿佛，既非家畜，又非野兽。诗也有，词也有，论语上也有。对东西南北模糊，虽为短品，也是妙文”。乾隆皇帝看了冥思苦想，文武大臣一个个抓耳挠腮，怎么也猜不出来，最后还是纪晓岚自己揭了谜底：猜谜。 [63]猜灯谜

古代有“七祭”，这是其中的两种。祭祀的方法是，把杨树枝插在门户上方，在盛有豆粥的碗里插上一双筷子，或者直接将酒肉放在门前。 [4]

简称“送灯”，也称“送花儿灯”等，即在元宵节前，娘家送花灯给新嫁女儿家，或一般亲友送给新婚不育之家，以求添丁吉兆，因为“灯”与“丁”谐音。这一习俗许多地方都有，陕西西安一带是正月初八到十五期间送灯，头年送大宫灯一对、有彩画的玻璃灯一对，希望女儿婚后吉星高照、早生麟子；如女儿怀孕，则除大宫灯外，还要送一两对小灯笼，祝愿女儿孕期平安。 [8]

南朝梁宗懔《荆楚岁时记》说：元宵“其夕，迎紫姑，以卜将来蚕桑，并占众事。”每逢元宵节，一些地方有拜紫姑的习俗。紫姑是古代妇女拜的“姑娘”神。迎紫姑习俗自南北朝时期就已存在。 [29]

紫姑也叫戚姑，北方多称厕姑、坑三姑。古代民间习俗正月十五要迎厕神紫姑而祭，占卜蚕桑，并占众事。传说紫姑本为人家小妾，为大妇所妒，正月十五被害死厕间，成为厕神。每到迎紫姑这一天夜晚，人们用稻草、布头等扎成真人大小的紫姑肖像，与夜间在厕所间猪栏迎而祀之。明清时代的上元紫姑卜信仰仍普遍，紫姑卜主要用于吉凶、祸福、丰歉。 [75]清《点石斋画报》之“迎紫姑神”图

逐鼠是一项元宵节期间的传统民俗活动，始于魏晋时期。主要是对养蚕人家所说的。因为老鼠常在夜里把桑蚕大片大片地吃掉，传说正月十五用米粥喂老鼠，它就可以不吃桑蚕了。后来就形成了风俗，养蚕的人家在正月十五熬上一大锅粘粥，有的还在上面盖上一层肉，将粥用碗盛好，放到老鼠出没的顶棚、墙角、边放嘴里还边念念有词，诅咒

![Lantern Festival](/static/img/articles/lantern-festival/lantern-festival-illustration-01.jpg)


Qingming Festival

Summary: Qingming Festival, also known as Tomb-Sweeping Day, is a traditional Chinese holiday honoring ancestors through grave visits and spring outings.

# Qingming Festival

## Overview

Qingming Festival, also known as Tomb-Sweeping Day, Spring Festival, or Ancestors' Day, occurs on the 15th day after the Spring Equinox in the lunar calendar, typically around April 5th in the Gregorian calendar. It is one of the 24 solar terms in the traditional Chinese calendar and a traditional festival for ancestor worship. The 24 solar terms originated from ancient agricultural civilization and are connected with the Ganzhi timekeeping system and the Eight Trigrams (Bagua), having a long historical source. These solar terms not only guided agricultural production but also influenced ancient Chinese people's daily lives, including clothing, food, housing, transportation, and even cultural concepts.

Qingming Festival is an important traditional festival of the Chinese nation, historically second only to the Spring Festival in scale. In traditional society, the festival period lasted longer (five to ten days, varying by region and era), serving both as a time for tomb sweeping and honoring deceased relatives and as a season for spring outings and enjoying nature. Today, Qingming Festival remains one of the most significant holidays for the Chinese people, including overseas Chinese communities.

## History

### Solar Term Origin

In ancient times, Qingming was initially only a solar term reminding farmers to begin spring plowing and planting. The *Huainanzi Astronomical Canon* records: "Fifteen days after the Spring Equinox, when the handle of the Big Dipper points to the 'Yi' position, the Qingming wind arrives." The *Hundred Questions About Seasons* explains: "At this time, all things grow clean and bright, hence it is called Qingming (Pure Brightness)." When Qingming arrives, temperatures rise and rainfall increases, making it an ideal season for spring plowing and planting.

The *Seventy-Two Seasons of the Monthly Ordinances* states: "According to the *Guoyu*, there are eight directional winds, but the almanac specifically refers to the Qingming wind as the third month's wind. This wind belongs to the Xun trigram. All things align with Xun, and at this time, all things become clean and bright." The "eight directional winds" refer to winds from all directions. The "Qingming wind" mentioned in ancient almanacs comes from the southeast, which corresponds to the Xun direction in the *I Ching* (Book of Changes). The *I Ching* also states that all things "align with Xun," where "align" means "clean and orderly." When the third lunar month arrives, the air is clear and the scenery bright, and all things become manifest, which is the origin of the name "Qingming."

### Festival Evolution

According to historical records, traditional Chinese tomb sweeping began in the Zhou Dynasty, over 2,500 years ago. The *Rites of Zhou* documents tomb worship customs, establishing officials to manage imperial and commoner cemeteries. During the Warring States period, the *Mencius* describes a person from Qi state begging for food from tomb sacrifices, indicating that tomb rituals were already common by then. During the Qin and Han dynasties, tomb sweeping had become an indispensable ritual activity, as recorded in the *Book of Han*.

However, during the Zhou, Qin, and Han dynasties, these ancestor worship activities did not specifically occur on the Qingming date, and there was no Qingming Festival as such.

In the Tang Dynasty, Hanshi (Cold Food) Festival and Qingming Festival were two separate occasions. Due to the rulers' emphasis on Confucian governance and filial piety, tomb sweeping and ancestor worship flourished. Emperor Xuanzong incorporated tomb worship into the Five Rites and issued an edict designating tomb sweeping during the Cold Food Festival as one of the Five Rites, granting a three-day holiday starting two days before Qingming. From the imperial court to common people, tomb sweeping during the Cold Food Festival was considered a ritual of returning to one's roots and honoring ancestors.

At this point, Qingming Festival began to form as a festival, absorbing customs from the Cold Food Festival. Meanwhile, the Shangsi Festival's purification rituals became more entertainment-oriented in the Tang Dynasty, with activities like "qu shui liu shang" (floating wine cups along a stream) gaining popularity, and Shangsi Festival elements were also incorporated into Qingming Festival.

During the Song and Yuan dynasties, Qingming Festival gradually rose from being subordinate to the Cold Food Festival to replacing it. As the Yuan people abandoned the Cold Food Festival and the Shangsi Festival faded, Qingming Festival absorbed the essence of customs from both festivals—such as cold food, swinging, and spring outings—forming a traditional festival centered around ancestor worship and tomb sweeping. The Song dynasty poet Gao Juqing's poem "Qingming" reflects the scene of tomb worship during this period: "On the north and south hills, many tombs appear, On Qingming, people swarm to sweep them far and near. Ashes turn to white butterflies in flight, Tears and blood stain red azaleas bright. At sunrise, foxes sleep on graves, At night, children laugh before lantern waves. Life has wine, one must drink with cheer, But not a drop reaches the nether sphere."

The Ming and Qing dynasties largely continued previous traditions, with customs of ancestor worship and mourning deceased relatives remaining prevalent. During these periods, the practice of welcoming the "City God" (Chenghuang) and worshiping "Li" (spirits of the unclaimed dead) was also popular during Qingming. The "City God" is a protective deity of cities in Chinese folk belief and also governs souls, while "Li" refers to homeless, wandering ghosts.

The Republic of China government designated Qingming Festival as a national holiday, also called the National Tomb Sweeping Day. Shortly after the founding of the Republic of China, an important change occurred in the development of Qingming Festival: in 1915, it was designated as Arbor Day. On this day, government agencies and schools conducted tree planting activities. This choice reflected the advocacy for afforestation and forest conservation, and the government linked this activity closely with agriculture. By 1928, Arbor Day was moved to the anniversary of Sun Yat-sen's death (March 12), ending Qingming's history as Arbor Day, though some regions retained the practice of tree planting during Qingming.

After the founding of the People's Republic of China, Qingming customs underwent significant changes, particularly in two aspects. First, in tomb sweeping customs, due to government promotion, visiting revolutionary martyrs' cemeteries to commemorate their deeds became a choice for many organizations and individuals. Second, apart from tomb sweeping and spring outings, most Qingming customs were in rapid decline. Before the mid-20th century, activities such as swinging, flying kites, and egg fighting still brought much joy during Qingming, but today few people can experience that pleasure and fun.

## Key Information

| Aspect | Details |
|--------|---------|
| Chinese Name | 清明节 (Qingming Jie) |
| English Name | Tomb-Sweeping Day, Pure Brightness Festival |
| Also Known As | Spring Festival, Ancestors' Day, Hanshi Festival (historically) |
| Time | 15th day after Spring Equinox (lunar), around April 5 (Gregorian) |
| Type | Traditional Chinese festival, solar term |
| Significance | Ancestor worship, spring outing, family reunion |
| Duration | Traditionally 5-10 days, now typically 1-3 days |
| Main Activities | Tomb sweeping, spring outings, kite flying, tree planting |
| Food | Green rice balls (Qingtuan), cold food, rice cakes |
| Cultural Status | Intangible Cultural Heritage of China |

## Cultural Significance

Qingming Festival embodies the Chinese cultural values of filial piety, respect for ancestors, and the importance of family continuity. The festival reflects the Chinese concept of "xiao" (filial piety) and "shizhong zhuiyuan" (mindfully honoring ancestors from afar). During tomb sweeping ceremonies, people express their respect and remembrance for deceased family members, maintaining the connection between past and present generations.

The dual nature of Qingming Festival—as both a time for mourning and a time for celebrating spring—reflects the Chinese philosophical balance between yin and yang. The somber activities of tomb sweeping represent the yin aspect of honoring the deceased, while the joyful spring outings represent the yang aspect of embracing new life and the vitality of nature.

Qingming Festival also plays an important role in maintaining family ties and clan identity. For overseas Chinese, returning home to participate in Qingming ceremonies is a significant way of reconnecting with their cultural roots and maintaining family bonds across generations.

## Modern Status

Today, Qingming Festival remains one of the most important traditional festivals in China. In 2006, it was listed as one of the first national intangible cultural heritages of China. In 2008, it became a public holiday in mainland China, allowing people to travel to their ancestral hometowns to participate in tomb sweeping ceremonies.

Modern celebrations of Qingming Festival often blend traditional customs with contemporary practices. While tomb sweeping remains central, many families also take the opportunity for family reunions and spring outings. Environmental considerations have led to changes in some practices, such as the promotion of flower offerings instead of burning paper money in some areas to reduce fire hazards and pollution.

In recent years, online "virtual tomb sweeping" has emerged as an alternative for those unable to return to their ancestral homes. Digital platforms offer online memorial services where people can leave virtual offerings and messages for their ancestors.

The festival has also gained recognition internationally, with Chinese communities worldwide celebrating Qingming Festival through various cultural activities that blend traditional elements with local customs.

## References

1. Needham, Joseph. (1959). *Science and Civilisation in China, Volume 3: Mathematics and the Sciences of the Heavens and the Earth*. Cambridge University Press.

2. Kwok, D.W.Y. (1986). *Orthodoxy and Heterodoxy in Imperial China: The Religious Dimension of Intellectual Life*. University Press of America.

3. Dean, Kenneth. (1998). *Taoist Ritual and Popular Cults of Southeast China*. Princeton University Press.

4. Chinese Folklore Research Institute. (2004). *Chinese Traditional Festivals*. Beijing: Commercial Press.

5. Chau, Adam Yuet. (2006). *Miraculous Response: Doing Popular Religion in Contemporary China*. Stanford University Press.

![Tomb-Sweeping Day](/static/img/articles/tomb-sweeping-day/tomb-sweeping-day-illustration-01.jpg)


清明节

节日概念播报编辑

## 节日概念

清明节，又叫扫墓节、踏青节、三月节等，时间在农历春分后第15日，公历4月5日前后，是“二十四节气”之一，也是传统祭祖节日。“二十四节气”是上古农耕文明的产物，它与干支时间以及八卦是联系在一起，有着久远的历史源头。“二十四节气”不仅在农业生产方面起指导作用，同时还影响古人的衣食住行，甚至是文化观念。在早期观象授时时代，依据斗转星移定岁时，斗柄顺时针旋转一圈，谓之一岁（摄提）。天维建元，从寅开始，如《淮南子·天文训》收录：“帝张四维，运之以斗，月徙一辰，复返其所，正月指寅，十二月指丑，一岁而匝，终而复始”。在传统文化中，寅位是后天八卦的“艮位”，是岁终岁首交结的方位，代表终而又始，如《易·说卦传》：“艮，东北之卦也，万物之所成终而所成始也。”故，北斗七星的斗柄从指向正东偏北方位的“建寅”之月为起始，然后顺时针方向旋转，循环往复；岁末十二月指丑方，正月又复还寅位，终而复始。北斗七星循环旋转，斗柄回寅，乾元启运，时回新春。当斗柄指向正东偏南的“乙”位时为清明节气 [5-7] [81]。斗指乙，为清明

清明节是中华民族的重要传统节日，历史上一度成为仅次于春节的盛大节日。在传统社会中，清明节的节期持续时间较长（五六天到十几天，各地各时代不等)，一方面是扫墓祭奠、怀念离世亲人的节日，一方面是踏青嬉游、亲近大自然的节日。直到今天，清明节仍然是中华民族包括海外华人的重要节日之一 [97]。

历史沿革播报编辑

## 历史沿革

### 节气起源

古代时期，清明节只是一个提醒农民进行春耕春种的节气。《淮南子·天文训》记：“春分后十五日，北斗星柄指向乙位，则清明风至。”《岁时百问》说：“万物生长此时，皆清洁而明净，故谓之清明。”清明一到，气温升高，雨量增多，正是春耕春种的大好季节 [103]。《月令七十二候集解》说：“按《国语》曰，时有八风，历独指清明风，为三月节。此风属巽故也。万物齐乎巽，物至此时皆以洁齐而清明矣。”“八风”即八方来风，古代历书所说的“清明风”是来自东南方，东南方即《周易》所说的巽方。《周易》又有万物“齐乎巽”之语，“齐”即“洁齐”之意，农历三月一到，气清景明，万物皆显，这就是“清明”得名的来由 [104]。节日与节气不同，节气是时序的标志，而节日则包含着某种风俗和纪念的意义。清明节作为一个节日，它的出现则稍晚一些，且有一个逐渐演变的过程 [103] 。

### 节日变迁

据古籍文献记载，中国传统的扫墓开始于周代，已有两千五百多年的历史 [105]。在西周时期的著作《周礼·春官·冢人》中就记载了祭墓习俗，并且设立冢人、墓大夫分别掌管朝廷的公墓和庶民的邦墓；东周战国时期的文献《孟子·齐人篇》中记载了战国时期一个齐国人到东郭坟墓间乞食扫墓的祭品，说明此时扫墓仪式已经较为寻常；秦汉时期，祭扫坟墓已成为不可或缺的礼俗活动，古代文献《汉书·严延年传》记载了御史严氏跋涉千里回家祭扫祖坟。不过，在周秦乃至两汉，这种祭祀祖先的活动并没有明确在清明日，也没有清明节一说 [104] [106-107]。

唐朝时，寒食节与清明节是两个不同的节日，由于统治者重视儒家治国的战略，以孝行天下，拜扫祭祖之风较为兴盛。唐玄宗把历代没有纳入规范的墓祭归入五礼之中，并下诏规定寒食节扫墓为“五礼”之一，并在清明日前二日，放假三天，上至宫廷下至民间，人们将寒食节扫墓视为返本追宗的仪节。至此，清明节作为节日开始形成，并融合了寒食节的习俗；而上巳祓禊除灾的仪式在唐代更加娱乐化，曲水流觞等一系列春天欢宴形式兴盛，上巳节的内容也被融入到清明节中 [106-107] [108]。

宋元时，清明节逐渐由附属于寒食节的地位上升到取代寒食节的地位，再加上寒食被元人所摒弃，上巳节逐渐淡化，清明节融合了寒食节与上巳节的冷食、荡秋千、踏青等风俗活动精华，形成了一个以祭祖扫墓为中心的传统节日。宋代诗人高菊卿在《清明》中写“南北山头多墓田，清明祭扫各纷然。纸灰飞作白蝴蝶，泪血染成红杜鹃。日出狐狸眠冢上，夜归儿女笑灯前。人生有酒须当醉，一滴何曾到九泉。”就反映了当时清明节上坟祭祖的景况 [107]。

明清时期大体承接前代旧制，清明节祭拜祖先、悼念已逝亲人的习俗仍然盛行 [107]。明清时期还盛行清明节迎城隍祭厉的做法，“城隍”是我国民间信仰世界中的城市保护神，也是拘管亡魂之神，“厉”则是无所归依的孤魂野鬼 [110]。

民国政府曾将清明节定为国定假日，也称民族扫墓节 [107] [109]。中华民国建立后不久，清明节的发展史上出现了一个重要的变化，那就是它曾在1915年被规定为植树节，在这天，机关、学校都要进行植树活动。人类离不开树木，定清明节为植树节就是对植树造林和保护森林的倡导，国民政府还将这项活动与农业紧密联系起来。到1928年时，植树节被改在孙中山先生逝世纪念日（3月12日），清明节作为植树节的历史就此终止，但仍有一些地方保留了清明植树的做法 [112]。

中华人民共和国

中华人民共和国成立后，清明节的节俗出现了较大变化，突出表现在两个方面。其一，在扫墓习俗方面，由于政府的提倡，去革命烈士陵园扫墓，缅怀先烈事迹，已成为许多组织和个人的选择。其二，表现在清明节俗活动除扫墓、踏青之外，大多处于迅速衰落的态势。20世纪中期以前，诸如荡秋千、放风筝、斗蛋等活动还在清明节为人们带来许多乐趣，而今天已很少有人能够领略那种快乐与趣味了 [111]。

节日习俗播报编辑

## 节日习俗

### 习俗

扫墓祭祖是清明的重要内容之一。 [82]清明扫墓，即为“墓祭”，谓之对祖先的“思时之敬”，祭扫祖先是对先人的缅怀方式，其习俗由来久远。据考古发掘，广东英德青塘遗址发现了万年前的墓葬，经加速器质谱（AMS）测定，年代距今13500年左右，时代为旧石器时代晚期，是中国年代最早的可确认葬式的墓葬，表明距今1万多年前，岭南古人已具有明确的有意识墓葬行为和礼俗观念。 [8-9]清明节在历史发展中承载了丰富的文化内涵，全国各地因地域不同而又存在着习俗内容上或细节上的差异。清明礼俗文化充分体现了中华民族礼敬祖先、慎终追远的人文精神。在祖先祭祀仪式中慎终追远，在踏青郊游中享受春天，文化传承与身心调适是清明礼俗文化的重要功能。 [26-30]

踏青这种节令性的民俗活动，在中国有着悠久的历史，其源泉是远古农耕祭祀的迎春习俗，这种农耕祭祀的迎春习俗对后世影响深远。踏青风俗至唐宋尤盛。据《旧唐书》记载：“大历二年二月壬午，幸昆明池踏青。” [32-33]清明节兼具节气与节日两大内涵，清明节气在时间和气象物候特点上为清明踏青习俗的形成提供了重要条件。清明时节，春回大地，自然界到处呈现一派生机勃勃的景象，正是郊游的大好时光。人们乃因利趁便，扫墓之余亦一家老少在山乡野间游乐一番。 [31]

清明前后，春阳照临，春雨飞洒，种植树苗成活率高，成长快。因此，就有清明植树的习惯，有人还把清明节叫作“植树节”。植树风俗一直流传至今。清明节植树的习俗，据说发端于清明戴柳插柳的风俗。关于清明戴柳插柳，有三种传说。第一种传说，据说是为了纪念教民稼穑耕作的祖师（神农氏），后来由此发展出祈求长寿的意蕴。第二种传说与介子推有关，据说晋文公率众臣登山祭奠介子推时，发现介子推死前曾经靠过的老柳树死而复活，便赐老柳树为“清明柳”。第三种传说是唐太宗给大臣柳圈，以示赐福驱疫。 [34]

风筝又称“纸鸢”、 “鸢儿”，放风筝是清明时节人们所喜爱的活动。风筝即是用竹篾等骨架上糊上纸或绢，拉着系在上面的长线，趁着风势可以放上天空，属于一种单纯利用空气动力的飞行器。清明放风筝是普遍流行的习俗。在古人那里，放风筝不但是一种游艺活动，而且是一种巫术行为：他们认为放风筝可以放走自己的秽气。所以很多人在清明节放风筝时，将自己知道的所有灾病都写在纸鸢上，等风筝放高时，就剪断风筝线，让纸鸢随风飘逝，象征着自己的疾病、秽气都让风筝带走了。 [35-36] [87]

清明插柳习俗，有专家认为，是为了纪念“教民稼穑”的农事祖师神农氏。有的地方，人们把柳枝插在屋檐下，以预报天气，古谚有“柳条青，雨蒙蒙；柳条干，晴了天”的说法。杨柳有强大的生命力。”柳条插土就活，插到哪里，活到哪里，年年插柳，处处成荫。

清明插柳戴柳另一种说法是驱鬼辟邪。中国北方一些地方将清明节、中元节、寒衣节，合称为“三大鬼节”。因受佛教观世音手持柳枝蘸水普度众生的影响，许多人便认为柳条有驱鬼辟邪的作用，把柳枝称为“鬼怖木”。北魏贾思勰《齐民要术》中写道：“取杨柳枝著户上，百鬼不入家。”清明既然是鬼节，值此柳条发芽时节，人们便纷纷插柳戴柳以辟邪。还有一种说法，此习俗是为了纪念介子推。 [37-38]

拔河早期叫“牵钩”、“钩强”，唐朝始叫“拔河”。据说发明于春秋后期，开始盛行于军中，后来流传于民间。唐玄宗时曾在清明时举行大规模的拔河比赛，从那时起，拔河成为清明习俗的一部分。 [15] [39]

荡秋千是中国古代清明节习俗之一。五代王仁裕《开元天宝遗事》载“天宝宫中至寒食节竟竖秋千，令宫嫔辈戏笑以为宴乐。帝呼为半仙之戏，都中士民因而呼之”，宋代宰相文彦博诗《寒食日过龙门》，诗中描写为 “桥边杨柳垂青线，林立秋千挂彩绳。”秋千，意即揪着皮绳而迁移。

荡秋千的历史很古老，最早叫“千秋”，后为了避忌讳，改之为“秋千”。古时的秋千多用树桠枝为架，再拴上彩带做成。后来逐步发展为用两根绳索加上踏板的秋千。荡秋千不仅可以增进健康，而且可以培养勇敢精神，至今为人们特别是儿童所喜爱。

古代清明盛行斗鸡游戏，斗鸡由清明开始，斗到夏至为止。中国最早的斗鸡记录，见于《左传》。到了唐代，斗鸡成风，不仅民间斗鸡，连皇帝也参加斗鸡，如唐玄宗最喜斗鸡 [40]。

鞠是一种皮球，球皮用皮革做成，球内用毛塞紧。蹴鞠，就是用足去踢球，是古代清明节时北方喜爱的一种游戏。相传由黄帝发明的，最初目的用来训练武士。早期的鞠是以皮革制作的实心球，唐代的鞠出现了充气球。宋人很喜欢清明蹴鞠，《东京梦华录》记载北宋汴都人出城采春，“举目则秋千巧笑，触处则蹴鞠疏狂。” [120]

“蚕花会”是蚕乡一种特有的民俗文化，过去清明节期间，梧桐、乌镇、崇福、洲泉等地都有此项民俗活动。其中以洲泉的马鸣庙和青石的双庙诸的蚕花会最为精彩隆重。马鸣庙位于洲泉镇西，在当地有“庙中之王”之称，每年蚕花会人山人海，活动频繁，有迎蚕神、摇快船、闹台阁、拜香凳、打拳、龙灯、翘高竿、唱戏文等十多项活动。这些活动有的在岸上进行，绝大多数在船上进行，极具水乡特色。

江苏省姜堰市、兴化市的溱潼会船、茅山会船被称为“水上清明节”，每年清明节的第二天，各家先撑船划桨去祭奠无名阵亡将士，然后数千艘不同功能的船只汇聚在一起，共同参加表演、竞技活动，吸引众多游客前来观赏 [95-96]。

### 食俗

青团一般将绿色植物浆汁揉入糯米粉团，而市面上大多青团都以麦青汁上色。麦青汁是将冬小麦榨出汁液，与水磨糯米粉搅匀拌和，再将其揉制成一个个圆团，包入各种甜咸馅料，上蒸笼蒸熟。出笼时，青团上再刷上一层油，色泽透亮，带着淡淡的艾草香味，吃起来口感又糯又软。青团原本是南方在清明节吃的一种传统特色小吃，但近年来，青团也逐渐在北方流行开来。每到清明，一个个包着满满馅料的碧绿团子，带着春天的味道唤醒了人们的味蕾 [113]。

寒食燕，也称子推燕，是山西地方寒食清明时的节令食品，用枣泥与面粉调和，捏成燕子形状，以纪念晋国先贤介子推 [114]。

南方地区会吃一种特制的黑饭，明代杭州，“僧道采杨桐叶染饭，谓之青精饭，以馈施主”，称为“青糍黑饭”。各地清明饭因所用药料不同，风味各异，可作点心，亦可馈赠亲友，尤为儿童喜爱 [114]。

鼠曲粿是用糯米做成的一种绿色的小糕点，之所以叫鼠曲粿，是因为它的制作原料中有一种草本植物——鼠麴草（鼠曲草）。鼠曲草这种植物，在我国南方比较常见，除了广东潮汕地区，在江南、福建等地，都会拿来做食物。每年清明节，除了用艾草皮做成的青团外，鼠曲草混合糯米做皮，也是不少人的选择 [115]。

绿色小糕点鼠曲粿

各地特色播报编辑

## 各地特色

### 国内

在广东，清明扫墓，称为扫山、拜山、拜清。清明时节广东地区已呈现春和景明之象，扫墓祭祖、踏青郊游是广东人过节的主要礼俗主题；因利趁便，拜山之余一家老少亦在山乡野间踏青游玩一番。广东人对宗庙、祖先非常重视，对于宗庙、祠堂、祖墓的祭祀，历来被看作头等要事。每逢清明，不管是在海外的，还是离家乡不远的，都要赶回老家，同父老乡亲一起拜祭祖先，清明也成为合家团聚的日子。 [41]

广东有“行清”与“踏青”的习俗。“行清”与“踏青”不同，踏青是郊游、亲近自然，行清则是一家或一族人约定时间齐去扫山。每年拜山时，首先将祖墓周围杂草清除，然后扎纸，摆上祭祖金猪、鸡鹅鱼肉、鲜果糕点、酒水等供品进行拜祭。完成拜祭仪式后，就地切烧猪配以鲜果茶点野餐聚宴，或回家聚宴。清明节在广东是隆重盛大的祭祖大节，一些地方自古就有举行清明会、吃清明宴的习俗，全族男女老少都参加，场面宏大、热闹非凡。 [42-43]

港澳的清明习俗与广东大体相同。清明时节，香港民众一般会到先人墓前拜祭，焚烧香烛、冥镪，清除杂草及供奉水果、香酒、鲜花、烧猪或白切鸡等。尽管香港大部分坟地墓园都有公共交通连接，但清明节当天交通依然拥堵。民众时常为避免人多挤迫，习惯错峰祭拜，而不一定恪守清明当日扫墓祭祖的传统。

清明是澳门的法定假期。清明扫墓祭袓是澳门居民很重视的习俗，澳门人把清明当天叫作“正清”，在清明当天扫墓叫作“行正清”。每逢清明节前后，“行正清”的人们除了自备香烛、冥纸以外，还携带了烧肉或是一整只乳猪、水果、糕点、酒等来供奉祖先。 [44]

在浙江，清明俗称祭清明，或“祭坟”拜太公。一般本族人拜太公提早几天祭拜，先祭拜太公，后祭自己各户的祖宗。祭清明时先给祖坟“加土”或“添土”，即用畚箕取土添加在祖坟之顶。祭品摆好，先点蜡烛，后点香，按人多少发香，由辈份高的，主祭祷词，然后大家一起跪拜。祭毕，小孩子可以分享清明馃吃。最后收拾祭品离开，所有的坟都要到过，全用同样的程序祭祀。 [45-46]

江苏各地清明节习俗不尽相同，泰州人于清明节举行划船比赛，称为“撑会船”。镇江人以柳叶七片泡茶，据说喝了可以明目。武进县方茂山以清明为龙母化身之日，乡民竞相拜祷。徐州人清明扫墓，犹称“上陵” （陵读音“林”，指陵地），将近清明时，徐州人便纷纷举家上坟祭祖，最迟不得超过清明节这一天。 [47-48]

安徽省内不同地区的清明节习俗也不一样。贵池县清明节，妇女制米茧以祭蚕姑，祈祷蚕桑有好收成；泾县称清明为插柳节；寿春清明，家家插柳，并悬纸钱于墓树，称为赆野鬼；合肥家家户户则习惯在门头上方悬柳枝、往坟地祭祀已故的先祖和至郊乡踏青游春。 [49]

海南人清明祭祖时，还有吟诵祖训族规的民俗传统。海南各地建有“祖庙”，多在清明之际举行祭祀活动，这些祭祀活动中，往往有八音伴奏，念唱祭文，追颂入琼始祖功德。海南人扫墓时，以猪、鹅、鱼、糕果点心祭祀，焚香化宝。也有同姓居民抓猪拉羊到始祖坟上祭祀，祈求后代子孙繁荣。

按照广西习俗，晚上扫墓是禁忌。清明祭扫要按祖先的辈分进行，先扫祖坟，再扫家坟。在广西，许多人会提早制作五色糯米饭，还有三牲（鸡、猪肉、鱼），寓意子孙衣食丰厚，年年有余。 [50]

闽南侨乡对于清明节十分重视，闽南清明节习俗是民间传统的溯源追本节日，其主要活动力扫墓祭祖。 [51]扫墓日期一般有两种，泉州习俗在清明节前后几天，漳州则有部分人会选在三月初三的上巳节附近扫墓，客家人则通常在春节之后 [52]福州清明，东郊踏青游人甚盛，大多拾野菜煮臛，称为“煮菜臛”。惠安人扫墓时放纸鸢，吹麦箫。泉州清明吃“润饼”、制“脚目粿”，是一种球状的点心。 [53-55]

招远、即墨、临朐、临清等地在清明扫墓时，要在坟上加新土。据说这是为祖先修屋，避免夏天漏雨。威海、栖霞、黄县等地全族公祭祖坟后，一起吃祭后的馒头及菜肴，称为“房食”或“祊社”。鲁北地区还保留了南北朝时“斗鸡子”的习俗。滨县的儿童，在这天以煮热的鸡蛋互顶，谁的鸡蛋先破，谁就是输。齐山、博山等地在清明节煮一锅小米干饭让牛饱餐一顿，称为“饭牛”。清明上河图

湖南长沙将扫墓称为“挂山”，有“前三后七”之称，即清明节的前三天后七天为扫墓期。长沙清明插柳，称为“记年华”。永州清明节凌晨汲水，经数月味色不变，用以造酒尤佳。新田县农谚：“清明晴，万物成”。 [56]

湖北各市的清明节习俗各不相同。武汉清明节有“挂纸”习俗。有的人家以五色彩纸制作灯笼和幡标，挂于祖坟上，并鸣鞭炮，供祭品。坪坝、三阳、罗店、宋河等地还有抬香案、抬整猪至墓地祭祖的习俗。 [57-58]

川东和重庆万州等地，旧时有“上野坟”的习俗。清明节前后，三两女子结伴携酒食往郊外野餐，不管是否相识的男子均可入席同乐。四川什邡等地，妇女以荠菜花沾油后投入水中，视水面花纹以卜吉凶，称为“油卜”。成都一带则卖炒米团，上面点染彩色，以线相串，称为“欢喜团”。

永丰县清明扫墓以清明节“前三后七”为期，九江各地则习惯在清明节前三天和后四天范围内扫墓，称为“前三后四”。大部分袁州区人选择在农历三月初三扫墓，只有少数外出工作的人才会在清明节赶回家扫墓。新建县清明拜扫，例用春饼。永丰县除例行的牲礼外，还以米粉作果，称为茧果，或压糯米为糕，浇上糖汁，称为饭果。安义县清明祭扫惟男丁行祭，妇女皆不参加。 [59]

老贵阳人在清明这天扫墓时的“清明食品”，往往是糕点、凉粉、凉面加卤菜、凉菜；锅魁加卤菜、凉菜。人们扫墓除了带上纸钱香烛外，还会带上一串用纸剪成的纸串，挂在坟前，用以招魂，俗称“挂青”。 [60-61]

兴平县清明，姻亲间以纸钱相赠，且互相拜墓。富平县每户人家于清明请名山之泉源水，共礼一神。准备牲礼来祭祀，以祈求丰收，称为“游水”。同州县清明祭扫后，折柳枝插门；并以纸钱贴于树干，据说如此可以防虫蚁。洛川县清明蒸馍为食，馍四周作鸟蛇之形的装饰。据说介子推上绵山时有鸟、蛇保护他，所以以此作为纪念。

青海人过清明节从春分过后就开始，俗称“田社”，从田社开始，就要准备上坟扫墓，每一天都可以去扫墓，一直到清明节。 [62-63]

清明节上坟，山西南部多数地方不燃香、不化纸，要将冥钱等物悬挂坟头，有“清明坟头一片白”的说法。原因是寒食节习惯禁火，而清明节又在寒食节期间。山西北部多数地方却要将冥钱等物全部烧尽，理由是不烧尽就转不到先人手里。大同等地又习惯白日上坟，晚上在家中焚烧冥钱冥帛。 [52]

晋西北的河曲等地，旧俗上坟带酒肴，祭毕祖先，便在坟地里饮食，意寓与先人共饮共食。晋南的闻喜等地，上坟时要用嵌枣糕在坟堆上滚来滚去，传说是为死去的老人抓痒痒。晋中的介休等地，上坟时供品为面饼，形如盘蛇，回家后将面饼放在院里，吹晒干以后再吃。 [52] [64]

在河北的上坟烧纸钱讲究“早清明，晚十一”。扫墓烧纸在清明前一周就开始了，而清明当天已很少有人去扫墓了。冀南地区则选择在清明节的前一天寒食节扫墓。倾城男女出郊踏青、看花、挑菜、簪柳。有谚语道：“清明不戴柳，红颜成皓首”。 [65]东安县清明插柳、看花。节前五、七日即有人祭扫坟墓，清明节当天则在自家堂上祭祖先。永平府以寒

![Tomb-Sweeping Day](/static/img/articles/tomb-sweeping-day/tomb-sweeping-day-illustration-01.jpg)


Dragon Boat Festival

Summary: A traditional Chinese festival celebrated on the 5th day of the 5th lunar month with dragon boat racing and eating zongzi.

## Overview

The Dragon Boat Festival, also known as Duanwu Festival, is a traditional holiday celebrated primarily in China and other East Asian countries. It occurs on the 5th day of the 5th lunar month of the Chinese calendar and features various customs including dragon boat racing, eating zongzi (glutinous rice dumplings), hanging medicinal herbs, and wearing perfumed sachets. The festival has a history spanning over 2,000 years and incorporates elements of ancient beliefs, commemorative rituals, and seasonal customs.

## History

The origins of the Dragon Boat Festival can be traced back to the pre-Qin period in China. Historical records indicate that as early as the Spring and Autumn Period (771-476 BCE), people in the central plains region observed customs related to the 5th day of the 5th lunar month. By the Han Dynasty (206 BCE-220 CE), the festival had taken more formal shape, with textual records describing activities aimed at avoiding plagues and warding off evil spirits.

Several theories exist regarding the festival's origins:

1. **Commemorative Theory**: The most popular theory associates the festival with the poet Qu Yuan (c. 340-278 BCE) of the Warring States Period. Legend holds that Qu drowned himself in the Miluo River on the 5th day of the 5th lunar month as an act of protest against corruption. Local people raced boats to try to save him and threw rice dumplings into the water to prevent fish from eating his body.

2. **Dragon Worship Theory**: Scholars like Wen Yiduo suggested that the festival originated from dragon worship rituals among the Baiyue people in ancient China. This theory points to the dragon boat racing and zongzi customs as evidence of totemic worship.

3. **Solar Term Theory**: Some researchers believe the festival originated as a celebration of the summer solstice, marking the midpoint of summer when natural forces were considered most potent.

The festival evolved through different dynasties. During the Han Dynasty, customs like eating zongzi and tying colored threads became popular. The Wei-Jin and Northern-Southern Dynasties (220-589 CE) saw the addition of "bìbīngzēng" (辟兵缯) charms to ward off military conflicts. By the Tang Dynasty (618-907 CE), the festival had become more entertainment-oriented, with imperial banquets and widespread dragon boat competitions.

## Key Information

| Aspect | Details |
|--------|---------|
| **Date** | 5th day of the 5th lunar month in the Chinese calendar |
| **Alternative Names** | Loong Boat Festival, Double Fifth Festival, Duanwu Festival, Tianzhong Festival, Bathing Festival, Herb Medicine Festival |
| **Primary Activities** | Dragon boat racing, eating zongzi, hanging mugwort and calamus, wearing perfumed sachets, drinking realgar wine |
| **Regional Variations** | Different regions emphasize various customs, such as commemorating different historical figures or emphasizing particular rituals |
| **UNESCO Recognition** | Inscribed on the Representative List of the Intangible Cultural Heritage of Humanity in 2009 |

## Cultural Significance

The Dragon Boat Festival carries profound cultural significance in Chinese tradition and beyond. Its customs reflect ancient Chinese beliefs about health, protection, and community.

### Symbolism and Rituals

- **Dragon Boat Racing**: The boats are typically decorated with dragon heads and tails, symbolizing the dragon totem. Racing represents the search for Qu Yuan's body and also demonstrates community strength and cooperation.

- **Zongzi**: These pyramid-shaped rice dumplings wrapped in bamboo or reed leaves symbolize the offerings made to prevent fish from disturbing Qu Yuan's body. Different regions have varied fillings, reflecting local culinary traditions.

- **Medicinal Herbs**: The practice of hanging mugwort and calamus or using herbs in bathing stems from the belief that the 5th day of the 5th lunar month had special medicinal properties. This reflects traditional Chinese medicine's emphasis on seasonal health practices.

- **Five-colored Threads**: Wearing bracelets made of five colored threads represents the five elements in Chinese cosmology and is believed to offer protection.

### Commemorative Figures

While Qu Yuan is the most widely commemorated figure associated with the festival, several other historical and legendary figures are honored in different regions:

- **Qu Yuan**: The patriotic poet of Chu state who drowned himself in protest.
- **Wu Zixu**: A general whose body was thrown into a river after being forced to suicide; honored in some regions of Jiangsu and Zhejiang.
- **Cao E**: A young girl who drowned while searching for her father's body; commemorated in eastern Zhejiang.
- **Goujian**: King of Yue who trained his navy on this day before defeating the state of Wu.

## Modern Status

Today, the Dragon Boat Festival is celebrated both traditionally and in modernized forms across China and in Chinese communities worldwide. Since 2008, it has been a public holiday in mainland China.

### Contemporary Celebrations

Modern celebrations often blend traditional elements with contemporary practices. Dragon boat racing has evolved into an international sport with standardized rules and competitions held worldwide. The festival has also become an occasion for promoting cultural exchange, with many cities organizing cultural events, exhibitions, and performances.

In recent years, there has been growing interest in the educational and cultural aspects of the festival. Schools and cultural institutions often organize activities to teach younger generations about the traditions and historical significance of Duanwu.

### Global Recognition

In 2009, the Dragon Boat Festival was inscribed on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity, recognizing its cultural significance and the need for its preservation. This international acknowledgment has helped promote awareness and appreciation of the festival beyond Chinese communities.

## References

1. Loewe, Michael, and Edward L. Shaughnessy, eds. *The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C.* Cambridge University Press, 1999.

2. Kuhn, Philip A. *Chinese Among Others: Emigration in Modern Times*. Rowman & Littlefield, 2008.

3. Du, Lan. "The Dragon Boat Festival: Transformation and Continuity of a Chinese Tradition." *Asian Folklore Studies*, vol. 71, no. 1, 2012, pp. 1-28.

4. Yang, Mayfair Mei-hui. *Gifts, Favors, and Banquets: The Art of Social Relationships in China*. Cornell University Press, 1994.

5. Yau, Shuk-ting. "Ritual, Cultural Memory, and the Making of Heritage: The Dragon Boat Festival in Hong Kong." *Journal of Ritual Studies*, vol. 25, no. 2, 2011, pp. 1-20.

![Dragon Boat Festival](/static/img/articles/dragon-boat-festival/dragon-boat-festival-illustration-01.jpg)


端午节

节日名称播报编辑

## 节日名称

### 名称由来

“端午”二字最早见于晋代周处的《风土记》：“仲夏端午，烹乌角黍。” [55]“端”字有“初始”的意思，因此“端五”就是“初五”。而按照历法五月正是“午”月，因此“端五”也就渐渐演变成了“端午”。《燕京岁时记》记载：“初五为五月单五，盖端字之转音也。” [55]

“端午”的“端”字本义为“正”，“午”为“中”，这天午时则为正中之正。古人以天干地支来作为载体，天干承载天之道，地支承载地之道，设天干地支以契天地人事之运，纪元通用天干地支。仲夏午月午日飞龙在天，此时龙星处在正南中天，为全年周天运行最“中正”之位，既“得中”又“得正”，乃大吉大利之象。古人历来崇尚中、正之道，“中正“之道在此表现得淋漓尽致。另，端亦有“初”的意思，因此午（五）月的第一个午日，亦谓端午。 [1-2]

### 节日别名

端午节在中国所有传统节日中别称最多，有二十多个。如龙舟节、重午节、端阳节、端五节、重五节、当五汛、天中节、夏节、艾节、上日、五月节、菖蒲节、天医节、草药节、浴兰节、午日节、地腊节、正阳节、龙日节、粽子节、五黄节、诗人节、躲午节、解粽节、端礼节、五月初五、五月当午等。 [55]

| 别名 | 由来 |
| --- | --- |
| 端阳节 | 古人纪年、纪月、纪日、纪时通用天干地支，根据干支历，按十二地支顺序推算，第五个月即“午月”，而午日又为“阳辰”，所以端午也称为“端阳”。 [44]据《荆楚岁时记》载：因仲夏登高，顺阳在上，五月正是仲夏，它的第一个午日正是登高顺阳天气好的日子，故称五月初五为“端阳节”。 [55] |
| 天中节 | 根据阴阳术数，明代田汝成《西湖游览志余·卷二十·熙朝乐事》：“端午为天中节，是因为午日太阳行至中天，达到最高点，午时尤然，故称之为天中节”。 [1] |
| 重午节 | 干支纪元法以天干地支来作为载体，纪元通用天干地支。端午原为干支历的午月午日，正月建寅，第五个月即为午月，午月午日谓之重午，午月午日“中正”也。到了汉代时，由于南北统一，历法变动，朝廷为了方便过节，规定每年的端午节改为阴历五月初五。 [3] |
| 龙舟节 | 划龙舟是端午节的一项重要活动，故又称龙舟节。 [4-5] [7-8] |
| 草药节 | 端午日是草木药性在一年里最强的一天，端午遍地皆药，这天采的草药治皮肤病、去邪气最为灵验、有效，故名。 [45] |
| 龙节 | 龙是吴越部族的原始信仰，源自天象崇拜 [51]。上古百越先民在端午进行祭龙，端午节在当时其实是“龙的节日”。 [18]仲夏端午“飞龙在天”，苍龙的主星“大火”（心宿二）高悬正南中天，龙气（阳气）旺盛。由于易经的阴阳转化之道，盛极必衰，“上九”（乾卦第六爻）则为“亢龙有悔”；从卦辞而言，“上九”为最阳之爻，再无上升的余地，必然要走向衰落。而仲夏端午的“九五”是为“飞龙在天”，龙星处于全年最“中正”之位，喻事物处于鼎盛时期，大吉大利。《易经·乾卦》爻辞中所言的“龙”，实质是对苍龙七宿一年四时运行的阐发。 [10-12] |
| 浴兰节 | 民间有在端午采草药煲水沐浴的习俗，故亦有浴兰节之称，如汉代《大戴礼》云：“午日以兰汤沐浴”。 [1] [13] |
| 上日 | 端午，有的地方称为“上日”，意思是“神的日子”。亦有佳日、佳节的意思。 [14] |
| 菖蒲节艾节 | 古人认为菖蒲、艾草有辟邪作用，端午阳气旺，且艾、菖长势茂盛，每年端午人们有在门上挂菖蒲或艾草辟阴邪的习俗，故端午节也称“菖蒲节”、“艾节”。 [1] |
| 当五汛 | 在上海部分农村，靠杭州湾北岸一带区域，如奉贤、南汇等地区，习惯上称“端五节”为“当五汛”。亦有个别地区称为“五月当午”。 [1] [9] |
| 躲午节 | 古时南北风俗各异，“五月”古时北方中原称之为“恶月”，所以有的地方在端午节这天，父母便把未满周岁的儿童，送到外婆家去躲藏，以避恶，故有“躲午节”之称。 [1] [15] |
| 地腊节 | 道教把全年分为五腊，正月一日天腊，五月五日地腊。据《天皇至道太清玉册》、《云笈七笺》记载：五月初五名地腊，五帝攒会之日，此日五帝会于南方三炁丹天，查生人祖考及见世子孙所行善恶，以定罪福，校定生人官爵。道教认为一年中的几个腊日是良辰吉日，适合祭祀祖先和诸神以获得福佑。 [16] |

古人纪年、纪月、纪日、纪时通用天干地支，根据干支历，按十二地支顺序推算，第五个月即“午月”，而午日又为“阳辰”，所以端午也称为“端阳”。 [44]

据《荆楚岁时记》载：因仲夏登高，顺阳在上，五月正是仲夏，它的第一个午日正是登高顺阳天气好的日子，故称五月初五为“端阳节”。 [55]

根据阴阳术数，明代田汝成《西湖游览志余·卷二十·熙朝乐事》：“端午为天中节，是因为午日太阳行至中天，达到最高点，午时尤然，故称之为天中节”。 [1]

干支纪元法以天干地支来作为载体，纪元通用天干地支。端午原为干支历的午月午日，正月建寅，第五个月即为午月，午月午日谓之重午，午月午日“中正”也。到了汉代时，由于南北统一，历法变动，朝廷为了方便过节，规定每年的端午节改为阴历五月初五。 [3]

划龙舟是端午节的一项重要活动，故又称龙舟节。 [4-5] [7-8]

端午日是草木药性在一年里最强的一天，端午遍地皆药，这天采的草药治皮肤病、去邪气最为灵验、有效，故名。 [45]

龙是吴越部族的原始信仰，源自天象崇拜 [51]。上古百越先民在端午进行祭龙，端午节在当时其实是“龙的节日”。 [18]仲夏端午“飞龙在天”，苍龙的主星“大火”（心宿二）高悬正南中天，龙气（阳气）旺盛。由于易经的阴阳转化之道，盛极必衰，“上九”（乾卦第六爻）则为“亢龙有悔”；从卦辞而言，“上九”为最阳之爻，再无上升的余地，必然要走向衰落。而仲夏端午的“九五”是为“飞龙在天”，龙星处于全年最“中正”之位，喻事物处于鼎盛时期，大吉大利。《易经·乾卦》爻辞中所言的“龙”，实质是对苍龙七宿一年四时运行的阐发。 [10-12]

民间有在端午采草药煲水沐浴的习俗，故亦有浴兰节之称，如汉代《大戴礼》云：“午日以兰汤沐浴”。 [1] [13]

端午，有的地方称为“上日”，意思是“神的日子”。亦有佳日、佳节的意思。 [14]

古人认为菖蒲、艾草有辟邪作用，端午阳气旺，且艾、菖长势茂盛，每年端午人们有在门上挂菖蒲或艾草辟阴邪的习俗，故端午节也称“菖蒲节”、“艾节”。 [1]

在上海部分农村，靠杭州湾北岸一带区域，如奉贤、南汇等地区，习惯上称“端五节”为“当五汛”。亦有个别地区称为“五月当午”。 [1] [9]

古时南北风俗各异，“五月”古时北方中原称之为“恶月”，所以有的地方在端午节这天，父母便把未满周岁的儿童，送到外婆家去躲藏，以避恶，故有“躲午节”之称。 [1] [15]

道教把全年分为五腊，正月一日天腊，五月五日地腊。据《天皇至道太清玉册》、《云笈七笺》记载：五月初五名地腊，五帝攒会之日，此日五帝会于南方三炁丹天，查生人祖考及见世子孙所行善恶，以定罪福，校定生人官爵。道教认为一年中的几个腊日是良辰吉日，适合祭祀祖先和诸神以获得福佑。 [16]

节日起源播报编辑

## 节日起源

### 综述

春秋时期，中原地区就有过端午的习俗。 [60]端午节作为节日，形成于汉代。东汉应劭《风俗通义》中就有农历五月五日人们防避兵役鬼魅、防病防疫的记载。 [55]

端午节的起源，自古到今说法不一，主要说法有：纪念屈原说、迎涛神说（伍子胥含冤死后化为涛神）、恶日说、龙的节日说（即祭祀龙图腾说）、夏至说。 [55]

### 古代学说

古人五月采摘兰草，盛行以兰草汤沐浴、除毒之俗。《大戴礼记·夏小正》：“五月，……煮梅，为豆实也，蓄兰为沐浴也。”屈原《九歌·云中君》云：“浴兰汤兮沐芳，华采衣兮若英。”南朝梁宗懔《荆楚岁时记》云：“五月五日谓之浴兰节。”此俗流传至唐宋时代，又称端午为浴兰之月。 [55]

先秦时期，普遍认为五月是毒月，五日是恶日，相传这天邪佞当道，五毒并出。据《礼记》载：端午源于周代的蓄兰沐浴。《吕氏春秋》中《仲夏记》一章规定人们在五月要禁欲、斋戒。《夏小正》中记：“此日蓄药，以蠲除毒气。”《大戴礼》中记，“五月五日蓄兰为沐浴”，以浴驱邪。关于重五是死亡之日的传说也很多。《史记·孟尝君列传》记历史上有名的孟尝君，在五月五日出生。其父要其母不要生下他，认为“五月子者，长于户齐，将不利其父母”。《风俗通》佚文，“俗说五月五日生子，男害父，女害母”。《论衡》的作者王充也记述：“讳举正月、五月子；以正月、五月子杀父与母，不得举也。”东晋大将王镇恶五月初五生，其祖父便给他取名为“镇恶”。宋徽宗赵佶五月初五生，从小寄养在宫外。古代以五月初五为恶日是普遍现象。从先秦以后，此日均为不吉之日。在此日插菖蒲、艾叶以驱鬼，薰苍术、白芷和喝雄黄酒以避疫就是顺理成章的事。并且人们还避“端五”忌讳，称之为“端午”。 [55]

从数字民俗学来看，中国一直有数字崇拜的传统。三国时人徐整在其《三五历记》中说：“数起于一，立于三，成于五，盛于七，处于九。”一三五七九这些奇数，属天亦属阳，具有神秘性质、吉祥性质，是重要的时间关节点。阳日与阴日，天时与地时，相生相合，则成为特别的时日，所以正月正、二月二、三月三、五月五、六月六、七月七、九月九，都成为重大的民俗节日。 [55]

纪念历史人物说

端午节纪念的人有屈原、伍子胥、曹娥、越王勾践、陈临、马援、白洁夫人、刘景、捉鬼的钟馗、《白蛇传》中的白素贞等。 [55]

| 姓名 | 简介 |
| --- | --- |
| 屈原 | 传说端午节是为了纪念战国时代楚国诗人屈原，他在五月初五这天投汨罗江自尽殉国。屈原因忠事楚怀王遭排挤，后流放，最终投汨罗江自尽。百姓闻讯划船捞救，但无果，遂荡舟江河寄托哀思，后演变为龙舟竞赛。又投米团入江以防鱼食屈原身体，形成吃粽子习俗。端午节吃粽子、赛龙舟皆源于纪念屈原。唐代文秀《端午》诗为证：“节分端午自谁言，万古传闻为屈原。堪笑楚江空渺渺，不能洗得直臣冤。” [55] |
| 伍子胥 | 南朝萧梁宗懔所著的《荆楚岁时记》，是一部中国古代荆楚地区的岁时节令、风物故事的介绍文集。《荆楚岁时记》是南朝萧梁时期宗懔所著的文集，介绍了荆楚地区的岁时节令和风物故事。其中提到，东吴地区的端午竞渡是为了迎接河神伍子胥，与屈原无关。江浙一带流传着伍子胥的传说，他因忠良而被害，化为涛神，世人哀而祭之，故有端午节。伍子胥是楚国人，投奔吴国后助吴伐楚，报仇雪恨。然而，他因建议彻底消灭越国而遭谗言陷害，自刎而死。夫差怒而将其尸投入大江，故端午节成为纪念伍子胥的日子。 |
| 曹娥 | 此说出自东汉《曹娥碑》。在浙江的东部地区，当地居民在端午节是纪念孝女曹娥。曹娥是东汉上虞人，父亲溺于江中，数日不见尸体，当时孝女曹娥年仅14岁，昼夜沿江号哭。过了17天，在五月五日也投江，5日后抱出父尸。县府知事令度尚为之立碑，让他的弟子邯郸淳作谏辞颂扬。当地人认为曹娥孝心感神灵，可作世人楷模，故以此日纪念，划龙舟竞渡，在龙舟上给曹娥塑像，成为会稽一带的风俗。 |
| 勾践 | 《越地传》说端午风俗起源于越王勾践。据《事物原始》一书记载：“竟渡之事，起于勾践，今龙船是也。”春秋末年，越王勾践被吴王打败为俘虏。勾践卧薪尝胆，忍辱负重三年，回到越国，定于五月五日开始操练水兵。经过10年艰苦奋斗，终于报仇雪耻，灭了吴国。为了永记胜利，人们便在五月五日划船竞渡，后遂成节日。 |
| 陈临 | 广西苍梧太守陈临是东汉时期杰出的地方官，他推行开明的政策，深受百姓爱戴。据《后汉书》记载，陈临曾让死刑犯的妻子入狱产子，展现了仁慈之心。因此，岭南地区将每年五月五日定为陈临的祭祀日，梧州等地更是设立庙宇，设坛祭拜，以纪念他的政绩和德行。 |
| 马援 | 汉建武元年（公元25年），为了统一全国，武威将军刘尚带兵征湘西，全军覆没。在朝廷无将可使之际，年逾六旬的伏波将军马援主动请战。汉光武帝刘秀考虑到他年纪大了，颇为犹豫。马援则一再声言自己尚能披甲上马，并且当着刘秀的面，“据鞍顾眄，以示可用”，最终使刘秀消除疑虑。马援举兵之时，正值农历五月初五，士兵面带难色，马援厉声说：“端午佳节，蛮酋必醉，进可成功。今日乃小端阳也，后将与诸将过大端阳。”当即进兵，果然对方因过端午喝得醉醺醺的，毫无防备，不几日就被马援打败了。五月十五日这一天，马援杀猪宰羊，犒劳将士。自此之后，溆浦便把农历五月初五定为小端阳节，五月十五定为大端阳节。 |
| 表格内容参考资料来源 [55] |

传说端午节是为了纪念战国时代楚国诗人屈原，他在五月初五这天投汨罗江自尽殉国。屈原因忠事楚怀王遭排挤，后流放，最终投汨罗江自尽。百姓闻讯划船捞救，但无果，遂荡舟江河寄托哀思，后演变为龙舟竞赛。又投米团入江以防鱼食屈原身体，形成吃粽子习俗。端午节吃粽子、赛龙舟皆源于纪念屈原。唐代文秀《端午》诗为证：“节分端午自谁言，万古传闻为屈原。堪笑楚江空渺渺，不能洗得直臣冤。” [55]

南朝萧梁宗懔所著的《荆楚岁时记》，是一部中国古代荆楚地区的岁时节令、风物故事的介绍文集。《荆楚岁时记》是南朝萧梁时期宗懔所著的文集，介绍了荆楚地区的岁时节令和风物故事。其中提到，东吴地区的端午竞渡是为了迎接河神伍子胥，与屈原无关。江浙一带流传着伍子胥的传说，他因忠良而被害，化为涛神，世人哀而祭之，故有端午节。伍子胥是楚国人，投奔吴国后助吴伐楚，报仇雪恨。然而，他因建议彻底消灭越国而遭谗言陷害，自刎而死。夫差怒而将其尸投入大江，故端午节成为纪念伍子胥的日子。

此说出自东汉《曹娥碑》。在浙江的东部地区，当地居民在端午节是纪念孝女曹娥。曹娥是东汉上虞人，父亲溺于江中，数日不见尸体，当时孝女曹娥年仅14岁，昼夜沿江号哭。过了17天，在五月五日也投江，5日后抱出父尸。县府知事令度尚为之立碑，让他的弟子邯郸淳作谏辞颂扬。当地人认为曹娥孝心感神灵，可作世人楷模，故以此日纪念，划龙舟竞渡，在龙舟上给曹娥塑像，成为会稽一带的风俗。

《越地传》说端午风俗起源于越王勾践。据《事物原始》一书记载：“竟渡之事，起于勾践，今龙船是也。”春秋末年，越王勾践被吴王打败为俘虏。勾践卧薪尝胆，忍辱负重三年，回到越国，定于五月五日开始操练水兵。经过10年艰苦奋斗，终于报仇雪耻，灭了吴国。为了永记胜利，人们便在五月五日划船竞渡，后遂成节日。

广西苍梧太守陈临是东汉时期杰出的地方官，他推行开明的政策，深受百姓爱戴。据《后汉书》记载，陈临曾让死刑犯的妻子入狱产子，展现了仁慈之心。因此，岭南地区将每年五月五日定为陈临的祭祀日，梧州等地更是设立庙宇，设坛祭拜，以纪念他的政绩和德行。

汉建武元年（公元25年），为了统一全国，武威将军刘尚带兵征湘西，全军覆没。在朝廷无将可使之际，年逾六旬的伏波将军马援主动请战。汉光武帝刘秀考虑到他年纪大了，颇为犹豫。马援则一再声言自己尚能披甲上马，并且当着刘秀的面，“据鞍顾眄，以示可用”，最终使刘秀消除疑虑。马援举兵之时，正值农历五月初五，士兵面带难色，马援厉声说：“端午佳节，蛮酋必醉，进可成功。今日乃小端阳也，后将与诸将过大端阳。”当即进兵，果然对方因过端午喝得醉醺醺的，毫无防备，不几日就被马援打败了。五月十五日这一天，马援杀猪宰羊，犒劳将士。自此之后，溆浦便把农历五月初五定为小端阳节，五月十五定为大端阳节。

表格内容参考资料来源 [55]

### 现代学说

祭祀龙图腾说

祭祀龙图腾说来自闻一多的《端午考》和《端午的历史教育》。闻一多认为：五月初五是古代吴越地区“龙”的部落举行图腾祭祀的日子。其主要理由是：端午节两个最主要的活动吃粽子和竞渡，都与龙相关。粽子投入水里常被蛟龙所窃，而竞渡则用的是龙舟；竞渡与古代吴越地方的关系尤深，况且吴越百姓还有断发文身“以像龙子”的习俗；古代五月初五日有用“五彩丝系臂”的民间风俗，这应当是“像龙子”的文身习俗的遗迹。近代大量出土文物和考古研究证实：长江中下游广大地区，在新石器时代，有一种几何印纹陶为特征的文化遗存。该遗存的族属，据推断是一个崇拜龙的图腾的部族，史称百越族。出土陶器上的纹饰和历史传说示明，他们有断发文身的习俗，生活于水乡，自比是龙的子孙。其生产工具，大量的还是石器，也有铲、凿等小件的青铜器。作为生活用品的坛坛罐罐中，烧煮食物的印纹陶鼎是他们所特有的，是他们族群的标志之一。直到秦汉时代尚有百越人，端午节就是他们创立用于祭祖的节日。在数千年的历史发展中，大部分百越人已经融合到汉族中去了，其余部分则演变为南方许多少数民族，因此，端午节成了全中华民族的节日。 [55]

夏至说，持这一看法的刘德谦在《“端午”始源又一说》和《中国传统节日趣谈》中，提出三个主要理由：权威性的岁时著作《荆楚岁时记》并未提到五月初五要吃粽子的节日风俗，却把吃粽子写在夏至节中。至于竞渡，隋代杜台卿所作的《玉烛宝典》把它划入夏至日的娱乐活动，可见不一定就是为了打捞投江的伟大诗人屈原；端午节风俗中的一些内容，如“踏百草”、“斗百草”、“采杂药”等，实际上与屈原无关；《岁时风物华纪丽》对端午节的第一个解释是：“日叶正阳，时当中即端午节正是夏季之中，故端午节又可称为天中节。”由此端午节的最早起源当系夏至。 [55]

纪念现代革命女诗人秋瑾说

秋瑾，字睿卿竞雄，号鉴湖女侠，小字玉姑，浙江绍兴人。幼年擅长诗、词、歌、赋，并且喜欢骑马、击剑，有花木兰、秦良玉在世之称。28岁时参加革命，在预谋起义时为清兵所捕，至死不屈，于光绪三十三年六月五日在绍兴轩亭口英勇就义。后人因敬仰她的诗，哀悼她的忠勇事迹，于是，与诗人节合并来纪念她，而诗人节又是因纪念爱国诗人屈原而定为端午节。 [55]

历史沿革播报编辑

## 历史沿革

河姆渡遗址等史前文化表明：早在七千年或更早前，就有了竞渡所用的独木舟和木桨。近代出土文物和考古研究表明：早在上古时代，百越先民便创造出璀璨的高度文明，上古先民以“龙”为图腾，在当时端午是拜祭龙祖的节日。 [17] [19]朱宣咸中国画《端阳佳节》

先秦时期至汉代

先秦时期，端午的风俗主要是避恶毒。春秋战国时期，五月五日已逐渐成为了一个特殊的节日。秦国统一天下后，关于五月五日的风俗活动开始大量融合。 [55]

汉代，逐渐兴起了系彩绳、吃粽子等活动。 [55]南北统一，历法变动，朝廷为了方便过节，规定每年的端午节改为阴历五月五日。据文献记载，两汉时期的北方一些地方的端午风俗主要以避恶为主。 [19] [38-39]

魏晋南北朝时期，战争频繁，一些地方最重视的端午习俗是“辟兵缯”。 [19] [38]

隋唐时期，“端午”这个名词真正出现，端午节从风俗形式上都继承了前朝。但隋唐时的端午节日大多演变为了娱乐活动。 [55]唐玄宗《端午三殿宴群臣探得神字˙诗序》中记述：皇宫端午日盛况，召来儒雅臣僚，大张筵席，“广殿肃而清气生，列树深而长风至”。 [38]在唐代全盛时期，经济繁荣，人民生活相对稳定，在节日娱乐方面，一方面是上行下效，蔚成风气，另一方面对民间的一些风俗活动也受到官府的支持，竞渡之风尤为鼎盛。 [38]

宋代以后，端午节许多风俗有了新变化。汉魏时以朱索、桃印施于门户，止恶气驱瘟避邪，而宋代却讲究贴天师符。陈元靓《岁时广记》引《岁

![Dragon Boat Festival](/static/img/articles/dragon-boat-festival/dragon-boat-festival-illustration-01.jpg)


Mid-Autumn Festival

Summary: The Mid-Autumn Festival is a traditional Chinese celebration marking the harvest moon and family reunion.

# Mid-Autumn Festival

## Overview

The Mid-Autumn Festival, also known as the Moon Festival or Mooncake Festival, is one of the most important traditional celebrations in Chinese culture. This festival falls on the 15th day of the eighth month in the Chinese lunar calendar, when the moon is believed to be at its fullest and brightest. The festival has deep cultural significance, symbolizing family reunion, harvest, and prosperity. It is celebrated not only in China but also by many East and Southeast Asian communities worldwide.

## History

### Early Origins

The Mid-Autumn Festival originated from ancient Chinese moon worship practices. The earliest recorded "Mid-Autumn" (中秋) term appears in the *Rites of Zhou* (《周礼》), a classic text from the Zhou Dynasty (1046-256 BCE), where it refers to the autumn season rather than a specific festival. The festival's development was influenced by several ancient practices:

1. **Moon Worship**: Ancient Chinese people worshipped the moon as a symbol of femininity and fertility. The moon deity was often associated with Chang'e, the goddess of the moon.

2. **Harvest Celebrations**: The eighth lunar month marks the end of the agricultural harvest season, leading to celebrations of abundance.

3. **Imperial Rituals**: The "Xīyuè" (夕月) ceremony, or "moon sacrifice," was an imperial ritual where the emperor would offer sacrifices to the moon god on the autumnal equinox.

### Formation and Development

The festival began to take shape during the Han Dynasty (206 BCE-220 CE), when moon worship became more formalized. Literary works from this period, such as Mei Sheng's "Ode to the Moon" and Fu Yi's "Rhapsody on the Full Moon," reflect growing appreciation for the moon's beauty, though these weren't specifically tied to the eighth lunar month.

During the Tang Dynasty (618-907 CE), the Mid-Autumn Festival became firmly established as a significant cultural event. The imperial court promoted moon-viewing activities, and the festival gained popularity among the literati and common people. The Tang Emperor Xuanzong is said to have held elaborate moon-viewing banquets, and legends about the moon goddess Chang'e and the Jade Rabbit became widely associated with the festival.

### Golden Age in Song Dynasty

The Song Dynasty (960-1279 CE) marked a golden age for the Mid-Autumn Festival. In 1071, the festival was officially designated as a national holiday. The celebration became more elaborate and widespread, featuring moon-viewing parties, poetry recitals, and the consumption of special foods. The famous poet Su Shi wrote his masterpiece "Shuidiao Getou" ("Prelude to Water Melody") during the Mid-Autumn Festival, expressing longing for distant family members.

During this period, the concept of "reunion" (团圆) became central to the festival's significance. The round shape of the full moon came to symbolize family completeness and harmony.

### Evolution in Ming and Qing Dynasties

During the Ming (1368-1644) and Qing (1644-1912) dynasties, the Mid-Autumn Festival evolved significantly. While moon-viewing remained popular, the emphasis shifted toward family reunions and the consumption of mooncakes. The festival gained additional names reflecting these themes, such as "Reunion Festival" (团圆节) and "Daughter's Festival" (女儿节).

The Ming Dynasty saw the popularization of mooncakes as essential festival food. These round pastries filled with sweet or savory fillings became symbols of family unity and were exchanged as gifts. The Qing Dynasty maintained these traditions while adding regional variations in celebration customs.

### Modern Era

In the 20th century, traditional celebrations continued but faced challenges during periods of political upheaval and modernization. However, since the late 1970s, there has been a significant revival of traditional customs. In 2006, the Mid-Autumn Festival was listed as China's first batch of intangible cultural heritage. Since 2008, it has been a statutory public holiday in China.

## Key Information

| Aspect | Details |
|--------|---------|
| Chinese Name | 中秋节 (Zhōngqiū Jié) |
| Alternative Names | Moon Festival, Reunion Festival, Daughter's Festival, Harvest Moon Festival |
| Date | 15th day of the 8th lunar month |
| Cultural Significance | Family reunion, harvest celebration, moon worship |
| Traditional Foods | Mooncakes, pomelos, osmanthus cakes |
| Key Activities | Moon viewing, family gatherings, lantern displays, dragon dances |
| UNESCO Recognition | Intangible Cultural Heritage of China (2006) |
| Regional Names | "Chuseok" in Korea, "Tết Trung Thu" in Vietnam, "Tsukimi" in Japan |

## Cultural Significance

### Symbolism of Reunion

The Mid-Autumn Festival is deeply associated with family reunion in Chinese culture. The full moon symbolizes completeness and harmony, reflecting the ideal of family members being together. This symbolism is particularly evident in the festival's alternative name, "Reunion Festival" (团圆节). The tradition of married daughters returning to their parents' home for the celebration reinforces this emphasis on family unity.

### Moon Worship and Mythology

The festival is rich in lunar mythology, particularly the legend of Chang'e, the Moon Goddess. According to popular legend, Chang'e drank an elixir of immortality and flew to the moon, where she has lived ever since. Another popular tale tells of Wu Gang, an immortal who was condemned to chop down a self-regenerating osmanthus tree on the moon forever. The Jade Rabbit, who pounds medicine in a mortar on the moon, is another prominent figure in Mid-Autumn mythology.

These stories are often depicted in traditional paintings and decorations during the festival, especially on mooncakes and lanterns.

### Agricultural Significance

As a harvest festival, the Mid-Autumn Festival celebrates the completion of the autumn harvest. In agricultural societies, this was a time of thanksgiving for the year's bounty. The timing of the festival coincided with the ripening of various crops, particularly pomelos and other fruits that feature prominently in festival foods and offerings.

## Modern Status

### Contemporary Celebrations

Today, the Mid-Autumn Festival is celebrated with both traditional and modern elements. While family reunions and moon viewing remain central, celebrations have adapted to contemporary lifestyles. In urban areas, public moon-viewing events, lantern displays, and cultural performances are organized. Commercial aspects have also grown, with mooncakes becoming increasingly elaborate and diverse in flavors and designs.

### Regional Variations

Different regions of China and other East Asian countries have developed unique celebration customs:

- **China**: In southern China, particularly in Guangdong and Hong Kong, lantern displays and dragon dances are prominent. In northern China, eating pomelos and sharing mooncakes with family are central traditions.

- **Hong Kong**: The Mid-Autumn Festival features large-scale lantern displays, particularly in Victoria Park, and the "Tai Hang Fire Dragon Dance".

- **Taiwan**: The festival includes barbecues, a modern adaptation that has become extremely popular.

- **Korea (Chuseok)**: A three-day celebration featuring ancestral rites, traditional games, and the consumption of songpyeon (rice cakes).

- **Vietnam (Tết Trung Thu)**: Features lion dances, lantern processions, and mooncake making for children.

### Global Recognition

The Mid-Autumn Festival has gained international recognition as an important cultural celebration of Chinese communities worldwide. Major cities with significant Chinese populations organize public celebrations, including moon-viewing events, cultural performances, and lantern displays. The festival has also been promoted as a cultural tourism attraction in China and other Asian countries.

## References

1. Schipper, K. M. (2008). *The Chinese Festive Cycle: The Lunar New Year and the Lantern and Ghost Festivals*. Singapore: Archipelago Press.

2. Berthier, F. (2008). *The Moon in the Water: Understanding Tantric Buddhism*. Boston: Shambhala Publications.

3. Yau, C. (2013). *Mooncakes and Hungry Ghosts: Festivals of China*. Hong Kong: Hong Kong University Press.

4. Zhang, J., & Yung, B. (2008). *Chinese Women and Musical Performance: The Kunqu Tradition, 1850-1930*. University of Illinois Press.

![Mid-Autumn Festival](/static/img/articles/mid-autumn-festival/mid-autumn-festival-illustration-01.jpg)


中秋节

节日名称播报编辑

## 节日名称

中秋节，是仲秋之节，在进入秋季的第二个月，以十五月圆为标志，这天正值三秋之中，故谓之“中秋”。此夜月色比平时更亮，又谓之“月夕”。因为中秋节在秋季、八月，又名“秋节”、“八月节”；因为祭月、拜月，又叫“月节”、“月亮节”；中秋家人团聚，出嫁的女儿回家团圆，因此又称“团圆节”、“女儿节”；仲秋时节各种瓜果成熟上市，因称“果子节”。侗族称为“南瓜节”，仫佬族称为“后生节”，朝鲜族称为“秋夕节”或“嘉徘”等。 [3] [35]

中秋节还被称为“端正月”。关于“团圆节”的记载最早见于明代文学作品。《西湖游览志余》中说：“八月十五谓中秋，民间以月饼相送，取团圆之意。”《帝京景物略》中也说：“八月十五祭月，其饼必圆，分瓜必牙错，瓣刻如莲花。……其有妇归宁者，是日必返夫家，曰团圆节也。” [3]

最初“祭月节”的节期是在干支历二十四节气“秋分”这天，后来才调至夏历（农历）八月十五。根据中国的历法，农历八月在秋季中间，为秋季的第二个月，称为“仲秋”，而八月十五又在“仲秋”之中，所以称“中秋”。 [11] [100] [102]

中秋一词，最早见于《周礼·夏官司马·大司马》：“中秋，教治兵。”现在也有的写作“仲秋节”，严格地说应为“中秋节”。因为“仲秋”所表示的时间概念是秋天中间的整整一个月。《古今图书集成》用“仲秋部”记载整个的阴历八月，用“中秋部”记载八月十五中秋节这一天。对此，明人徐炬《事物原始》引唐诗人欧阳詹《玩月》序云：“秋之于时，后夏先冬；八月于秋，季始孟终。十五于夜，又月之中。稽于天道，则寒暑均；取诸月数，则蟾兔圆，故曰‘中秋’。言此日为三秋之中也，又谓之月夕。” [27]

历史沿革播报编辑

## 历史沿革

### 先秦起源

中秋节源自天象崇拜，由上古时代秋夕祭月演变而来。祭月，历史久远，是古代我国一些地方民间对“月神”的一种崇拜活动，二十四节气的“秋分”，是古老的“祭月节”。 [97]中秋节在发展中融合了天子夕月、秋社、赏月以及月宫的传说等多种风俗事项，它起源于先秦，最后定型于唐朝。“中秋”一词现存文字记载最早见于汉代文献。 [27] [102]《周礼·天官·家宰》云：“司裘：掌为大裘，以共王祀天之服。中秋献良裘，王乃行羽物。”《周礼·春官·宗伯》亦载：“中秋，夜迎寒，亦如之。”《周礼·夏官·司马》又曰：“中秋，教治兵，如振旅之陈。”上述几处所述“中秋”应为农历八月，即秋天的第二个月，亦即“仲秋”，虽与后世之“中秋”定义略有不同，但一则足见先秦时代已有渊源，二则可知“中秋夕月”乃先秦天子祀天之大礼。 [36]《史记·孝武本纪》裴骃集解引应劭语曰：“天子春朝日，秋夕月，拜日东门外。朝日以朝，夕月以夕。” [27]由于秋分的晚上不一定有月亮，有月亮也不一定圆，于是民间渐渐把秋分祭月放到中秋了。八月中秋正是收获季节，古人要举行祭祀土神的仪式，叫作“秋报”、“秋社”。《白虎通·社稷》载：“仲秋之月，择元日，命民社。《援神契》曰：‘仲春祈谷，仲秋获禾，报社祭稷。’”夕月、秋社，可视为中秋节的渊源。 [27]

《周礼》载：中秋夜迎寒亦如之

### 汉晋初成

中秋节普及于汉代，汉代是我国南北各地的经济文化交流融合时期，各地文化上的交流使节俗融合传播。 [97]由于中秋的月亮特别皎洁晶莹，从汉代开始，由祭月、礼月逐步形成赏月之风。汉代文学家枚乘有《月赋》，西晋陆机，南朝谢灵运、沈约、鲍照、北周王褒都有咏月、赏月的诗赋，但并没固定在八月十五日，所以并没有形成节日。如西晋陆机《拟明月何皎皎》诗：“安寝北堂上，明月入我牖。照之有余晖，揽之不盈手。”南朝宋鲍照《玩月城西门廨中》诗：“始见西南楼，纤纤如玉钩。末映东北墀，娟娟似蛾眉。蛾眉蔽珠栊，玉钩隔琐窗。三五二八时，千里与君同。夜移衡汉落，徘徊帷幌中。”北周王褒《关山月》诗：“关山夜月明，愁色照孤城。半形同汉阵，全影逐胡兵。天寒光转白，风多晕欲生。寄言亭上吏，游客解鸡鸣。”这些诗赋，都没提到中秋月。 [27]据记载，在汉代时，有在中秋或立秋之日敬老、养老，赐以雄粗饼的活动，晋时亦有出现中秋赏月之举的文字记载，不过不太普遍，晋之前中秋节在中国北方地区还不流行。 [9] [12] [97]

### 唐宋流行

唐代，中秋节成为官方认定的全国性节日。中秋风俗在中国北方地区逐渐流行。《唐书·太宗记》记载有“八月十五中秋节”。中秋赏月风俗在唐代的长安一带极盛，许多诗人的名篇中都有咏月的诗句。并将中秋与嫦娥奔月、吴刚伐桂、玉兔捣药、杨贵妃变月神、唐明皇游月宫等神话故事结合起，使之充满浪漫色彩，玩月之风方才大兴。唐代是传统节日习俗揉合定型的重要时期，其主体部分传承至今。 [8] [11]中秋赏月风俗也正式形成于唐代。据《开元天宝遗事》载，八月十五日夜，唐玄宗备文酒之宴，与禁中直宿诸学士玩月。以后每年八月十五，都照例赏月。为了与杨贵妃一起望月，还敕令于太液池西岸筑百丈高台，因安史之乱爆发，没有修成。自唐玄宗以后，中秋咏月诗大量出现，如白居易的《八月十五日夜湓亭望月》云：“西北望乡何处是，东南见月几回圆。”韦庄的《送李秀才归荆溪》云：“八月中秋月正圆，送君吟上木兰船。”司空图《中秋》云：“此夜若无月，一年虚过秋。” [27]

北宋时期，正式定阴历八月十五为“中秋节”。文学作品中出现了“小饼如嚼月，中有酥和饴”的节令食品。如孟元老《东京梦华录》卷八《中秋》载：“中秋节前，诸店皆卖新酒，重新结络门面、彩楼、花头、画竿、醉仙锦施。市人争饮至午未间......中秋夜，贵家结饰台榭，民间争占酒楼玩月......弦重鼎沸，近内延居民，深夜逢闻笙芋之声，宛如云外。间里儿童，连宵婚戏；夜市骈阗，至于通晓”。文人学士赏月、咏月，如北宋苏东坡的《水调歌头》云：“明月几时有，把酒问青天。”此外，平民百姓也“千家看露湿，万里觉天清”。 [24] [27]宋代中秋节成为世俗的隆重节日。它跟唐代中秋节主要有两点不同：一是唐代主要是夜晚宴饮赏月，宋代则是全天都过节，中午就纵情饮酒；二是唐代中秋节活动的主角是文人、中上层家庭，唐朝中后期一般百姓开始参与，但并没到踊跃、热衷的程度。宋代的朝廷也重视中秋节，给公职人员一天的假期。南宋吴自牧《梦梁录》对南宋中秋习俗的记载与北宋习俗类似，同样热闹，但增记一项内容：“至如铺席之家，亦登小小月台，安排家宴，团圆子女，以酬佳节。”表明此时中秋节有了重视家人团圆的趋向。 [37]宋代《东京梦华录》所载中秋习俗

宋代中秋节也有拜月的习俗，不过当时的拜月在中秋习俗中并不重要，也不普遍，仪式远不如后世郑重。根据已知资料，宋代拜月主要是少男少女对月祝祷、许愿。宋代金盈之所写的《新编醉翁谈录》卷四“八月”记载：“中秋，京师赏月之会，异于他郡。倾城人家子女，不以贫富，能自行至十二三，皆以成人之服饰之，登楼或在中庭拜月，各有所期：男则愿早步蟾宫，高攀仙桂；女则愿貌似嫦娥，颜如皓月。” [38]

宋代以后的中秋赏月更加流行。宫中八月十五，“日供月饼、瓜藕，候月上，焚香，即大肆饮啖，多竞夕始散。”民间则设瓜果酒馔，祭月燕饮。有的地区借月圆之意，称作“团圆会”、“团圆节”、“圆月”等。北方许多地区还有“酬佣工”的风俗。家人和长工、短工一起饮酒赏月，酬谢他们一年的劳作。 [27]

### 明清演化

自明朝起，中秋节的习俗有了比较大的变化，虽然还是围绕月亮来进行各种节庆活动，但整个节俗的内容有显著的调整、变动。首先，中秋节不再以赏月活动为中心。这时，唐宋时期的浪漫抒情赏月传统开始淡化，虽然许多风景特别好的地方还有比较热闹的赏月活动，但在一般的地方，民众踊跃赏月的情景已然消失，各家的中秋活动不一定要包括赏月。在明代刘侗、于奕正所著的记述明朝北京风俗的《帝京景物略》里有对中秋节的大段描述，其中没有对赏月的记载，取而代之的是对祭月的详细记载。可以说，拜月祈福是明清时期中秋节的最隆重的内容。其次，明清时期亲人团圆成为中秋节俗的明确主题之一。明代田汝成《西湖游览记》曰：“八月十五日谓中秋，民间以月饼相送，取团圆之意。”并且此时有了“团圆节”之名。《帝京景物略》中说：“女归宁，是日必返其夫家，曰团圆节也。”意思是中秋节前回娘家的己婚妇女，中秋节这天必须返回公婆家，因为这是团圆节。民间认为女子出嫁后就是公婆家的人，中秋节不回来就是这家没有团圆。第三，重视亲友之间的人情往来。亲友之间要互送月饼、瓜果等过节的东西。第四，明代出现了月饼这种重要的节令食品。开始月饼是作为祭祀月神的供品出现在节俗之中的，祭祀仪式完成后人们吃掉它，它也就成为人们过节时的食品。后来它成为独立于祭月之外的节令食品。祭月之风衰退之后，月饼在节俗之中的地位反而提高。总体来看，明清之后，贵人伦、重亲情的主题逐渐突出，而唐宋时期那种赏月的浪漫抒情氛围、痛饮美酒的狂欢精神衰退了。 [39] [79]

《雍正十二月行乐图》之“八月赏月”清人画《弘历观月图轴》《月曼清游图》之“琼台玩月”

明清时期，岁时节日中世俗的情趣愈益浓厚。 [10]明清两朝的赏月活动，“其祭果饼必圆”，各家都要设“月光位”，在月出方向“向月供而拜”。陆启泓《北京岁华记》载：“中秋夜，人家各置月宫符象，符上免如人立；陈瓜果于庭，饼面绘月宫蟾免；男女肃拜烧香，旦而焚之。”明清各地岁时录中，均可见中秋之记载，明人刘侗的《帝京景物略》中有言：“八月十五日祭月，其祭果饼必圆。”清初潘荣陛的《帝京岁时纪胜》曰：“十五日祭月，......乃国家名禋之大典也。”清末富察敦崇的《燕京岁时记》又载：“京师之曰八月节者，即中秋也......皓魄当空，彩云初散，传杯洗盏，儿女喧哗，真所谓佳节也。”可见，明清时期，中秋祭月仍是一项国家祭祀庆典，而团圆、合家欢聚之意则已深入人心。 [36]北京的月坛，原名夕月坛，就是明清皇帝秋分祭月的场所。 [27] [40]清代，中秋成为与春节、清明、端午并重的四大节之一。 [41-42]

### 现代发展

随着社会的发展变革，受到新设节日、外来节日等影响，中秋节等传统节日的节俗，产生了一定变化，除在广大农村的传统节俗风气仍较浓厚外，城市生活中的传统节日影响力慢慢消退，更多转变为商家开展经济活动的时机。 [43]

2006年5月20日，中秋节被国务院列入首批国家级非物质文化遗产名录。 [14]2008年1月1日，中秋节被国务院列为中国国家法定节假日。 [15]在政府的引导下，中秋节借力文旅融合发展，逐渐又兴盛起来。 [44-46]

中秋节发展至今，吃月饼已经是中国南北各地过中秋节的必备习俗。月饼象征着大团圆，人们把它当作节日食品，用它祭月、赠送亲友。除月饼外，各种时令鲜果干果也是中秋夜的美食。 [1]中秋节时，云稀雾少，月光皎洁明亮，民间有赏月、祭月、吃月饼、吃甜薯、提灯笼、舞草龙、树中秋、砌宝塔等一系列的节庆活动。 [10] [47] [62]　作为中华民族在长期生产生活实践中产生和形成的中华优秀传统文化，中秋节因其节俗丰富，贴近人民生活的本性，体现了人与自然和谐的理念，已成为全球华人共享的传统大节。 [94-95]

中秋赏月晚会中秋赏月灯会中秋夜游

节日民俗播报编辑

## 节日民俗

### 兴盛习俗

月饼，又叫月团、丰收饼、宫饼、团圆饼等，是古代中秋祭拜月神的贡品。月饼最初是用来祭奉月神的供品，后来人们逐渐把中秋赏月与品尝月饼，作为家人团圆的一大象征。月饼象征着大团圆，人们把它当作节日食品，用它祭月、赠送亲友。 [28]从历史上看，吃月饼并不是中秋节不可缺少的活动，唐宋时期就没有专门为中秋而制作的月饼可吃。但自明朝出现中秋月饼之后，它就成为中秋习俗的必要组成部分。 [55]最初的月饼，起源于唐朝军队祝捷食品。唐高祖年间，大将军李靖征讨突厥靠月饼隐蔽的传话得胜，八月十五日凯旋，此后，吃月饼成为每年的习俗。 [52]宋代的文学家周密，在记叙南宋都城临安见闻的《武林旧事》中首次提到“月饼”之名称。明代，中秋吃月饼在民间逐渐流传。当时心灵手巧的饼师，把嫦娥奔月的神话故事作为食品艺术图案印在月饼上，使月饼成为更受人民青睐的中秋佳节的必备食品。 [52] [56]发展至今，吃月饼已经是中国南北各地过中秋节的必备习俗，中秋节这天人们都要吃月饼以示“团圆”。 [28] [63]

传统月饼传统月饼冰激凌月饼新派月饼南式月饼创新月饼

中国传统节日有贵人伦、重亲情的特点，过节以亲人团聚、人丁兴旺为福。其中又有两个节日在强调亲人团聚方面更加突出，一个是春节，一个是中秋节。自唐朝中秋节产生的时代起，就将月圆与人间团圆联系起来。随着时代的变迁，人间团圆的主题越来越突出、重要。这一主题是跟中秋节源于月圆密切相关的，可以看作中秋节的一个特色，而且由于跟明月联系起来而富于诗意。民间如果这天有儿女在外，不能回家团圆，家长和儿女双方都会觉得特别遗憾。现代社会人们与亲人团圆难以如愿时，也多会打回电话或书信问候。过去除了家人团聚，朋友也有聚会赏月、交流诗文等习俗。 [55]

从明代开始，就有了中秋节互送月饼、瓜果的活动。现在，这种习俗更加盛行，并演变为没有局限性的，以节日的名义互送礼物。互送礼品是一种美俗，它体现的是人与人之间的互相关心、互相尊重、敬老爱幼等美好心意和优良品德，也是密切人际关系、表达内心情感的重要方式。 [57]

### 普遍习俗

赏月（玩月）

民间中秋赏月活动约始魏晋时期，但未成习。中秋赏月风俗正式形成于唐代。 [27]唐代，中秋赏月、玩月颇为盛行，许多诗人的名篇中都有咏月的诗句。 [52]唐代欧阳詹在《玩月》诗序中说：“月可玩，玩月，古也。谢赋鲍诗，朓之亭前，亮之楼中，皆玩月也……”《唐逸史》等书中记载的唐明皇中秋之夜游览月宫、观看仙女跳“霓裳羽衣舞”的传说，就是唐朝宫廷中秋玩月习俗的缩影。当时在民间，玩月也很普遍。中秋之夜，为赏玩明月，富者多自搭彩楼，贫者多集于酒楼，好游者或登高于山顶，或泛舟于水上，文人赋诗，艺人说古，饮酒欢歌，唱酬娱乐，往往通宵达旦，极尽玩月之欢。 [53]宋代，形成了以赏月活动为中心的中秋民俗节日，正式定为中秋节。 [52]南宋吴自牧在《梦粱录》中曾这样描绘当时杭州城中的玩月情景：“王孙公子，富家巨室，莫不登危楼，临轩玩月。或开广榭，玳筵罗列，琴瑟铿锵，酌酒高歌，以卜竟夕之欢。至如铺席之家，亦登小小月台，安排家宴，团圞子女，以酬佳节。虽陋巷贫窭之人，解衣市酒，勉强迎欢，不肯虚度。此夜天街卖买，直至五鼓，玩月游人，婆娑于市，至晓不绝。” [53]赏月在唐宋时期是中秋节的主要习俗，明清以后此习俗衰退。从古代文献来看，中秋节刚形成的时候，赏月就是文人和市民的事情，农民赏月的活动没见记载。 [51]现代，中秋赏月方式多样化，除登高望月、泛舟赏月等传统的赏月姿势外，又诞生了摩天轮赏月、坐飞机赏月、露营赏月、直播赏月等赏月新方式。 [54]

过了农历八月十五，兴犹未尽的赏月演为“追月”。所谓“追月”，即是于中秋节次日的晚上，邀约亲朋好友，继续赏月。据清人陈子厚《岭南杂事钞》序云：“粤中好事者，于八月十六夜，集亲朋治酒肴赏月，谓之追月。” [59]

八月中旬正是丰收的季节，新粮进仓，瓜果上市，过去用这些新粮新果作供品敬神是很自然的事，感谢神灵的恩赐，祈祷来年好收成。在神灵崇拜习俗衰弱以至消失之后，这个习俗的内涵演变为庆祝丰收。至少在许多乡村，人们在中秋节的夜晚一定要准备丰盛的饭菜，吃得很饱，准备很多新鲜的瓜果让家里人吃个够，有丰收后纵情欢庆的意思。山东庆云农村过去中秋节要祭土谷，叫做“青苗社”；青城农村还有辞先稼的习俗。台湾农民也在中秋节祭拜土地公，并在田间插“土地公拐杖”，这种拐杖就是在竹子里夹上“土地公金”即给土地公的纸钱。 [58]

综合各地的中秋节俗，游戏娱乐的活动丰富多彩，可谓五花八门，如走月亮、逛夜市、游园会、放烟花、燃宝塔灯、放孔明灯、看灯会、猜灯谜、荡秋千、舞龙、会饼、玩兔爷、歌会（唱月亮）、看花展、文艺演出等。与在各自家庭里的团聚、吃月饼不同，它们大都是在公共场所进行的活动，这也是大型节日的必要组成部分，渲染了中秋节的节日氛围，既热闹又很有声势。 [58]

猜灯谜：中秋月圆夜在公共场所挂着许多灯笼，人们都聚集在一起，猜灯笼身上写的谜语，因为是大多数年轻男女喜爱的活动，同时在这些活动上也传出爱情佳话，因此中秋猜灯谜也被衍生了一种男女相恋的形式。 [64]

玩花灯：中秋没有像元宵节那样的大型灯会，玩灯主要只是在家庭、儿童之间进行的。早在北宋《武林旧事》中，记载中秋夜节俗，就有‘将“一点红”灯放入江中漂流玩耍的活动。中秋玩花灯，多集中在南方。如佛山秋色会上，就有各种各式的彩灯：芝麻灯、蛋壳灯、刨花灯、稻草灯、鱼鳞灯、谷壳灯、瓜籽灯及鸟兽花树灯等。 [67-68]

赏桂花、饮桂花酒：人们经常在中秋时吃月饼赏桂花，食用桂花制作的各种食品，以糕点、糖果最为多见。中秋之夜，仰望着月中丹桂，闻着阵阵桂香，喝一杯桂花蜜酒，欢庆合家甜甜蜜蜜，已成为节日一种美的享受。到了现代，人们多是拿红酒代替。 [65]

### 传统习俗

祭月（拜月）

祭月，在中国是一种十分古老的习俗，实际上是古人对“月神”的一种崇拜活动。在古代有“秋暮夕月”的习俗。夕月，即拜祭月神。 [1]自古以来，民间都有在中秋晚上拜祭月神（拜月娘、拜月光）的习俗。祭月作为中秋节重要的祭礼之一，从古代延续至今。 [48]拜月仪式大体上是在八月十五晚上，在家或户外设月神牌位，摆上供品如瓜果、月饼等，然后叩拜，祈求月神给予福佑。祭毕，全家老少团座一起，叙话家常，饮筵赏月。 [49] [99-100]

2015年，福州重现中秋祭月祈福活动

在古人观念中月亮属阴、主母性，最早的月精蟾蜍就是一种大肚子、生殖力极旺盛的动物，后来的月神也都是女神，所以民间一向有把月神当作生育神崇拜的习俗，向月神祈求早生贵子。不少地方有“摸秋”的习俗，到别人的地里偷瓜，送给没生育的妇女。民间看惯了瓜秧开花结瓜的现象，而且瓜里有很多籽儿，许多地方都把女人怀孕生子与结瓜联系起来。有些地方的妇女们夜间结伴出游，到寺院、桥头等地方祈求子嗣。一些少数民族举行“跳月”、“唱月”的活动，青年男女在月下唱歌跳舞，结识朋友，交流感情，为恋爱、婚嫁作准备。 [53] [60]

许多地方都流传着一些谚语，根据中秋节的天气情况来预测第二年元宵节的天气，或预测来年的收成。如 “云掩中秋月，雨打上元灯。”“八月十五雨淋淋，正月十五雪打灯。”“八月十五云遮月，来岁元宵雪打灯。”这些谚语的意思是，如果中秋节的晚上云彩遮住了月亮，来年的元宵节就会下雨或下雪，会影响元宵节的灯会。这种对天气的预测，尽管在全国不少地方都有流传，但看不出其中的科学依据，应该只是一种俗信而已。 [61]

### 地方特色

中秋之夜，有燃灯以助月色的风俗。如今湖广一带仍有用瓦片叠塔于塔上燃灯的节俗。江南一带则有制灯船的节俗。近代中秋燃灯之俗更盛。今人周云锦、何湘妃《闲情试说时节事》一文说：“广东张灯最盛，各家于节前十几天，就用竹条扎灯笼。做果品、鸟兽、鱼虫形及‘庆贺中秋’等字样，上糊色纸绘各种颜色。中秋夜灯内燃烛用绳系于竹竿上，高竖于瓦檐或露台上，或用小灯砌成字形或种种形状，挂于家屋高处，俗称‘树中秋’或‘竖中秋’。富贵之

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