The origin of "community fire" is quite early. "Cihai" explains "community fire": "various kinds of dramas performed during festivals in the old days. Li Dou's "Yangzhou Huafanglu Volume 9": "On the day before the beginning of spring, the prefect welcomed spring at the Fanli Pavilion in the east of the city and ordered officials to perform community fire: one Chunmengpo, two Chunjies, one Chunli, two Zaoli, and one Chunguan." Fan Chengda's "Shangyuan Ji Wuzhong Festival Comic Style Thirty-two Rhymes": "Fraudulent singing passed by, and crazy community dances were presented." Self-note: "Folk drums and music are called community fire, which cannot be fully remembered, and are mostly used for humorous purposes." It means accomplices. "Water Margin" Chapter 58: "But those who come to find the leader of the mountain stronghold must be old friends who have made friends with people in the community fire." The community fire explained in "Cihai" as "various kinds of dramas performed during festivals in the old days" probably refers to the situation since the Middle Ages. As for Fan Chengda's statement that it is folk drums and music, it is even more untenable, because Chunguan, Chunpo, and Chunli are already gods, and how can they be explained by drums and music alone if they exist as characters. It is like saying "comrades". The community fire has a group meaning, but it is only one aspect; "Water Margin" also has community fire words, but it is also a medieval thing, which is probably far from the original meaning. So the explanation of "Cihai" is the flow, not the source. The "she" in "community fire" is the land god, so the reason for the community fire must be found in "she". "Cihai" "She: refers to the land god in ancient times. "Book of Rites Sacrifice": "Gonggong's hegemony over the nine states, his son is called Hou Tu, who can pacify the nine states, so he is worshipped as She." The place to worship the community god. Such as: Lishe. "Baihutongsheji": "Seal the land and establish the community to show that there is land." Worship the community god. "Book of Rites Monthly Ordinance": "Order the people to the community". It is extended to the festival of worshiping the community god. Such as Spring Community and Autumn Community". So far, we know that "community fire" is a kind of sacrificial activity when worshiping the community god Hou Tu in ancient times. The "fire" in "shehuo" means a group of people, but it is not the original meaning. The original meaning should be the "fire" used in ancient sacrifices. In ancient times, offerings of jade, silk, and sacrifices were made when offering sacrifices to the heavens, the earth, and the mountains and rivers. In order to let the gods know during the sacrifice, firewood and sacrifices were burned so that the smell could reach the sky. Since the shehuo is a sacrifice to the gods, when is the sacrifice to the community held? The same "Sheri" under the word "She" in the "Cihai" says: "In ancient times, the days of offering sacrifices to the earth god twice in spring and autumn were generally on the fifth Wu day after the beginning of spring and the beginning of autumn. "Sui Shi Guang Ji Ershe Ri": "The Tongtian Wannian Calendar says: The fifth Wu after the beginning of spring is the Spring She, and the fifth Wu after the beginning of autumn is the Autumn She." "Jingchu Sui Shi Ji": "On the Sheri day, the neighbors gather together to prepare sacrificial wine, build a house under the tree, first offer sacrifices to the god, and then enjoy the sacrificial meat." According to the above situation, the Shehuo was a sacrificial activity when offering sacrifices to the land god in ancient times. Later, this folk activity of offering sacrifices to the Shehuo gradually separated from offering sacrifices to the Shehuo God and became a mass entertainment activity. The Shehuo in various parts of the northwest is mainly held in the first month of the year because the Spring She is a period of slack farming, and mass activities do not violate the farming season. If it is held in autumn, it is the busy farming season, and the masses have no time to take care of it, and it is not well organized, so the Spring Sheri is the main one. Shehuo is also a widely popular cultural and entertainment activity among the people of Zhangxian County. In the hearts of Zhangxian people, if they don't play Shehuo during the Spring Festival, it means that they have not celebrated the Spring Festival. No matter if they work outside for a long time, do business, or do official business, they must rush back to their hometown before the 30th day of the twelfth lunar month, tie up their clothes, drink for a while, beat gongs and drums, dance Yangko, play Shehuo, and wish for peace, good luck, happiness and well-being for themselves, their families, the village, and the gods. Yanchuan Shehuo has a long history and profound heritage like the gurgling salt spring. It is unique in the surrounding areas. In the early years of the Republic of China, it was performed in Minxian, Dangchang and other places for a year. In 1954, it went to Tianshui for a performance and was well received. The performance forms of Yanchuan Shehuo are complex and diverse, and can be roughly divided into three categories. The first category is accompanied by percussion instruments (drums, gongs, cymbals), such as walking lanterns, dancing dragon lanterns, playing lions, running paper horses, running land boats, dancing four elders, twisting big heads, etc. 1. Scattered lanterns: They are mostly performed in mountainous areas. According to the size of the village, one lantern is used for each household in a large village and one lantern is used for each man in a small village. The lantern is a trapezoidal main body with wooden sticks installed underneath. The most interesting thing is the lantern's face style. According to the "1" combination, there are combinations of heaven nine (four heavens, four red nines, four black nines), earth eight (four earths, four flat eights, four curved eights), people seven (four people, four red sevens, four black sevens), goose five (four geese, four red fives, four black fives), three constants (four plums ten, four constant threes, four constant twos), four Sao (four tigers, four flowers ten, four Yao sevens, four Chui sixes), etc. In addition, dog three and hair six are combined to form happiness, indicating that the light of the thirty-six heavenly gods shines on the earth and auspiciousness comes. During the performance, the lantern team is in two rows, with one person holding a red flag as the leader, to show that all undertakings in the new year will be victorious. After that, one person beats the gong to lead the way. The lantern team is arranged according to the order of heaven, earth, people, geese, Chang, Xi, and Sao. The formation is neat and varied, accompanied by drums and cymbals. The performance in the dark is very spectacular. 2. Dragon lantern: Generally performed in Sichuan area, dragon lanterns are mostly twelve sections, representing the twelve generals. There are also nine sections and seven sections. The nine sections represent the nine distant star officials, and the seven sections represent the seven stars shining brightly. The ways to play include good weather, dragon playing with pearls, dragon out of water, dragon raising its head, moving clouds and rain, etc. 3. Lion dancing: There are forms such as chewing hydrangeas, climbing Mount Tai (on the table), and stepping on the four doors. The colloquial saying is: when the lion comes on stage, everything is auspicious; when the lion chews the hydrangea, good days are behind; when the lion jumps, all evils flee; when the lion runs, treasures are brought in from all directions; when the lion goes round, five blessings come to the door. 4. Running on a paper horse: During the performance, four beauties ride, and four warriors lead. Sometimes they do a flying kick, and sometimes they hide in the stirrup. They are skilled and the performance is realistic. It means success. 5. Running on a land boat: It is performed by three people. A white-haired old man leads the boat with a sampan, a young girl sits on the boat, and there is a clown "boat-rowing woman". The boatman first tidies the ferry and checks whether the boat has any holes, and then performs actions such as raising the anchor, starting the boat, rowing the boat, sailing with the wind, and against the wind. The three people cooperate properly, and it is generally a boat in the river, especially the "boat-rowing woman" is funny. 6. Jumping on a donkey: The donkey rider plays the role of a young daughter-in-law, pretending to hold a child, and the husband is behind holding a whip in one hand and a gift in the other hand. During the performance, the two do not sing or speak, but follow the instruments to do actions such as pulling, hitting, running, jumping, stepping, kicking, biting, shouting, going up the mountain, going down the mountain, and crossing the river. When the man pretends to slip and scatters the gifts, the daughter-in-law plays and beats her husband, just like a couple returning to their parents' home. 7. Dancing the Four Elders: The four white-robed Taoist priests represent the lucky stars in the four directions of southeast, northwest, and northeast. The four elders jump up from all four directions to the center of the field with the tense and rhythmic music, and touch their heads to show the gathering of the four directions. Then they move from static to dynamic with the music, and then spread out violently. 8. Playing the Big Head: Also known as "Monk Yueli Playing with Liu Cui", the man plays the monk and the woman plays Liu Cui, each wearing a mask. During the performance, the monk opens the mountain gate, cleans the temple, burns incense and kowtows, beats the drum, hits the bell, and strikes the chime, and then lies on his back and sleeps in the courtyard. Liu Cui twists her steps to the drum music and hits the monk's head with a paper fan. The monk stands up, and the two play with each other, and finally leave the temple hand in hand. If the first type of social fire is mainly based on performance, the second type is dominated by rap. With the accompaniment of banhu, erhu, sanxian, and dry drum, several men and women sing together, sing separately, and sing duets in various forms. There are programs that sing with traditional fixed tunes, mainly singing, accompanied by simple movements and a small amount of dialogue. For example, "Picking Beans", "Picking Cotton", "Picking Peppercorns", "Weaving Handkerchiefs", "Playing on Swings", "Picking Grapes", "Noisy Five Hours", "Four Seasons Song", etc., which express production and life; "Meeting at the Flower Pavilion", "Carrying Water at the South Bridge", "Flying Kites", etc., which express love; "Ten-Li Pavilion", "Watching Lanterns in Yangzhou", "Going to Sichuan", "Displaying Dowry", etc., which are narrative; "Walking in Nanyang", "Ten Lanterns", "Meng Jiangnu", "Liu Hai Collecting Firewood", "Releasing Foxes", "Bao Ye Arranging Flowers", etc., which are historical themes and stories and legends. There are songs and dances performed in yangko tunes, twisting and walking with cross steps, dancing, singing, and making people laugh, similar to live dramas. Such as "Picking Golden Hairpins", "Ten Months of Pregnancy", "Turning to My Mother's Home", "Dinging the Jar", "Ten Cups of Wine", etc. There are local tunes with strong characteristics, and the tones are closely combined with dialects, with a strong local flavor. Singing and speaking, accompanied by relevant improvisational performances, such as "Ten Black Lines", "Looking at Lovers", "Rat and Dog", "Selling Melons", "Fearing Wife Holds the Lampstand", and "Little Cowherd". (No pictures yet, welcome to provide.) (No pictures yet, welcome to provide.)