劉文星。〈廟會、文本與傳說：近代江南的蠶花神信仰〉。《民俗曲藝》208 (2020.6): 91-185。
Liu Wenxing. “Temple Fairs
Abstract
宋元以後，江南逐漸成為中國經濟的中心，到了明清兩代，桑蠶生產及絲綢織造在當地經濟份額中，已經佔有很大比重。此外，隨着運河水系的不斷完善，使得江南與歷代政治中心的連結愈來愈密切。是以，太湖週邊地區，特別是杭嘉湖一帶的蠶事風俗研究，自然也是大運河文化研究的一環。江南蠶俗涉及的層面甚廣，本文在前人研究的基礎上，藉助了晚清民國報刊、中國地方志及田野調查報告等材料，進行了以下的鋪陳：首先，筆者從江南運河杭嘉湖系統的水系分布，就作為非物質文化遺產的蠶花廟會活動（如蠶花懺、軋蠶花、香市、水會等）作一溯源與介紹。其次，就湖州道教史料《蠶花寶懺》、《蠶寶科》二經反映的宗教觀進行耙梳歸納。至於當中特殊語彙所涉及的技術性因素，也一併討論。此外，則專注討論民間主要膜拜的蠶神馬鳴王的形象變遷，並比較了傳世歌謠的差異及地域。
After
the Song and Yuan dynasties, Jiangnan gradually became the center of China China Taihu Lake
and its surrounding regions, especially Hangzhou ,
Jiaxing and Huzhou, naturally involves the study of Grand
Canal culture. This paper draws on previous studies and primary
source materials, including late Qing and Republican-era newspapers and
magazines, local gazetteers, field survey reports and other materials, to
explore a wide range of aspects related to Jiangnan sericulture (including silk
flower penance ritual, squeezing silk flower temple festival, incense fairs,
water fairs, etc.). The paper’s structure is as follows: First of all, I
introduce the Silk Flower Religious Festival as intangible cultural heritage
according to the distribution of the Hang-Jia-Hu region. Secondly, religious
views in two Huzhou Daoist scriptures (The
Precious Penance of the Silk Flower and Silk
Precious Rites) are analysed, including technical factors pertaining to
their special vocabulary. In addition, I focus on the transformation of the
image of this region’s main silkworm god, Maming King, while comparing
differences in legendary ballads and their areas of distribution.