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九(jiu)天(tian)(tian)玄(xuan)(xuan)女的原始形象是(shi)玄(xuan)(xuan)鳥(niao)，傳說她(ta)是(shi)古代王朝商朝的始祖(zu)。《詩(shi)經·商頌·玄(xuan)(xuan)鳥(niao)》說：“天(tian)(tian)命玄(xuan)(xuan)鳥(niao)，降(jiang)而生商”這是(shi)殷商后代祭(ji)祀祖(zu)先(xian)的詩(shi)歌。意思是(shi)說天(tian)(tian)帝(di)命令玄(xuan)(xuan)鳥(niao)生下商的始祖(zu)契(qi)。玄(xuan)(xuan)鳥(niao)就(jiu)是(shi)商的始祖(zu)。目前所(suo)知(zhi)最早述及玄(xuan)(xuan)女的文(wen)獻漢(han)代緯書(shu)《龍魚(yu)河圖》載：

黃帝(di)攝政時(shi)，有蚩尤兄(xiong)弟八(ba)十一人，并獸身人語(yu)，銅(tong)頭鐵額，食砂石子，造立兵仗刀戟大弩(nu)，威振天下，誅(zhu)殺(sha)無道，不仁(ren)慈。萬民(min)欲(yu)令黃帝(di)行天子事，黃帝(di)仁(ren)義，不能(neng)禁止(zhi)蚩尤，遂(sui)不敵。黃帝(di)仰(yang)天而嘆(tan)。天遣玄女下授黃帝(di)兵信(xin)神符，制伏蚩尤。

此(ci)處(chu)玄女乃(nai)上天之(zhi)神，雖未具體說(shuo)明(ming)是否人(ren)形(xing)，但從整段(duan)文字看，若非人(ren)形(xing)，當(dang)有特別說(shuo)明(ming)，如對(dui)蚩(chi)尤兄弟之(zhi)“獸身人(ren)語”，便專門予以描述。由此(ci)可知，玄女應為“人(ren)首人(ren)形(xing)”之(zhi)神，與玄鳥(niao)之(zhi)“鳥(niao)形(xing)”無任何關系。

“九(jiu)(jiu)天(tian)玄女(nv)(nv)(nv)(nv)(nv)”應為“九(jiu)(jiu)天(tian)壬(ren)女(nv)(nv)(nv)(nv)(nv)”，該系(xi)傳抄筆誤(wu)，又(you)因(yin)“壬(ren)”，天(tian)干第(di)九(jiu)(jiu)位(wei)，玄色，故名九(jiu)(jiu)天(tian)壬(ren)（玄）女(nv)(nv)(nv)(nv)(nv)。壬(ren)女(nv)(nv)(nv)(nv)(nv)，即炎(yan)帝生母，任姒(si)（名女(nv)(nv)(nv)(nv)(nv)登），任氏之女(nv)(nv)(nv)(nv)(nv)。炎(yan)帝因(yin)任女(nv)(nv)(nv)(nv)(nv)所(suo)生，故姓(xing)“姜(jiang)(jiang)”。姜(jiang)(jiang)姓(xing)本(ben)意(yi)(yi)為任女(nv)(nv)(nv)(nv)(nv)所(suo)生之意(yi)(yi)。所(suo)以，九(jiu)(jiu)天(tian)玄女(nv)(nv)(nv)(nv)(nv)就是九(jiu)(jiu)天(tian)壬(ren)女(nv)(nv)(nv)(nv)(nv)。炎(yan)帝之母任姒(si)，感神龍首而生炎(yan)帝，有蟜(jiao)氏之女(nv)(nv)(nv)(nv)(nv)，任姓(xing)。

上古時(shi)期的母(mu)系(xi)社會只知其(qi)母(mu)，不知其(qi)父，乃從女(nv)姓(xing)。炎(yan)(yan)(yan)帝(di)之母(mu)，乃是任(ren)(ren)(ren)姒，名女(nv)登(deng)，任(ren)(ren)(ren)氏之女(nv)（有蟜氏、摯任(ren)(ren)(ren)氏）。炎(yan)(yan)(yan)帝(di)因相貌不美，其(qi)父少(shao)典不悅(yue)，將炎(yan)(yan)(yan)帝(di)放于東(dong)方之地。是炎(yan)(yan)(yan)帝(di)母(mu)親(qin)任(ren)(ren)(ren)姒親(qin)手養(yang)育(yu)炎(yan)(yan)(yan)帝(di)成人。因為他母(mu)親(qin)姓(xing)任(ren)(ren)(ren)，故首(shou)先她(ta)生出的兒子，從母(mu)姓(xing)任(ren)(ren)(ren)，炎(yan)(yan)(yan)帝(di)在姜(jiang)(jiang)(jiang)水成就(jiu)，故自(zi)姓(xing)姜(jiang)(jiang)(jiang)（任(ren)(ren)(ren)女(nv)所生之意）。自(zi)伊（任(ren)(ren)(ren)）徙耆（姜(jiang)(jiang)(jiang)）合稱任(ren)(ren)(ren)姜(jiang)(jiang)(jiang)氏，堯(yao)之母(mu)也是任(ren)(ren)(ren)女(nv)。

據甲骨(gu)文字義，姜是壬(ren)女（妊(ren)）所生(sheng)之意(yi)，一舉(ju)破解了“姜”字本意(yi)，而任(ren)姓初文正是壬(ren)（妊(ren)），故(gu)炎帝姜姓必為任(ren)姒所生(sheng)。“姜”字的(de)本意(yi)就是“任(ren)（玄(xuan)）女所生(sheng)”的(de)合文。故(gu)九(jiu)天玄(xuan)女，實乃九(jiu)天壬(ren)女。

文獻記載

《古文龍虎經注(zhu)疏·卷上》：玄(xuan)女演其序章注(zhu)：玄(xuan)女乃天地(di)之(zhi)精神，陰陽(yang)之(zhi)靈氣(qi)。神無所(suo)(suo)不通，形無所(suo)(suo)不類(lei)。知萬物之(zhi)情，曉眾(zhong)變之(zhi)狀。為道敖之(zhi)主也。玄(xuan)女亦上古神仙，為眾(zhong)真之(zhi)長。

《紫府(fu)(fu)玄(xuan)祖(zu)(zu)(zu)法(fa)懺》：全稱“太上無(wu)(wu)極九(jiu)天紫府(fu)(fu)玄(xuan)祖(zu)(zu)(zu)至(zhi)尊法(fa)懺”經(jing)文(wen)中，對于九(jiu)天玄(xuan)女的贊頌辭非常殊圣。摘錄部份如下：上極無(wu)(wu)上，乃為最上之(zhi)(zhi)尊，玄(xuan)之(zhi)(zhi)又(you)玄(xuan)，斯號(hao)開玄(xuan)之(zhi)(zhi)祖(zu)(zu)(zu)，自昔(xi)乾(qian)坤未辟之(zhi)(zhi)前，猶(you)是混t沌元苞之(zhi)(zhi)致(zhi)，無(wu)(wu)氣(qi)無(wu)(wu)象，無(wu)(wu)色無(wu)(wu)名，當是時也，蓋有(you)玄(xuan)祖(zu)(zu)(zu)....玄(xuan)祖(zu)(zu)(zu)至(zhi)尊，結梵氣(qi)于太初(chu)之(zhi)(zhi)年，舒至(zhi)精于太始之(zhi)(zhi)分(fen)，無(wu)(wu)而有(you)，有(you)而無(wu)(wu)，釋宗無(wu)(wu)以(yi)名空，實而虛，虛而實，儒踐實以(yi)成(cheng)治，是為道法(fa)之(zhi)(zhi)宗。

從以(yi)上(shang)經(jing)文記(ji)載，九(jiu)天(tian)(tian)玄(xuan)女實乃(nai)(nai)先天(tian)(tian)女仙，是至真天(tian)(tian)仙，乃(nai)(nai)大道衍(yan)化，南方(fang)離火炁所化生先天(tian)(tian)神仙。道教最高尊神“三(san)清(qing)天(tian)(tian)尊”玉清(qing)、上(shang)清(qing)、太清(qing)，乃(nai)(nai)是“大道之祖氣(qi)(qi)(qi)、元(yuan)始祖氣(qi)(qi)(qi)、先天(tian)(tian)元(yuan)始一(yi)氣(qi)(qi)(qi)”變化三(san)氣(qi)(qi)(qi)為三(san)清(qing)天(tian)(tian)尊。

道(dao)經《九天生神章(zhang)經解》所言：“以陽精(jing)之(zhi)氣化(hua)生上圣高真，以沖靜之(zhi)氣化(hua)生元君圣母，剛烈之(zhi)氣化(hua)生天丁力士，馀氣化(hua)育萬靈 … ” 。

《仙術秘庫·卷一(yi)》玉樞真(zhen)人說：天(tian)仙者：功(gong)(gong)成(cheng)于三乘之中，跡(ji)超乎三乘之外，不(bu)為(wei)法拘，不(bu)為(wei)道(dao)泥(ni)，于天(tian)地有大功(gong)(gong)，于今古(gu)有大行， … 而返三清(qing)虛(xu)無(wu)自然之界。 … 傳道(dao)人間，道(dao)上(shang)有功(gong)(gong)，人間有行，與(yu)造物而同慘，經萬古(gu)而不(bu)朽， … 乃為(wei)仙乘中之無(wu)上(shang)上(shang)乘。

九天玄女(nv)為道(dao)教(jiao)所信奉，在道(dao)教(jiao)地位(wei)(wei)(wei)是(shi)崇(chong)高(gao)的(de)，是(shi)九天道(dao)法(fa)(fa)之祖，是(shi)符(fu)(fu)籙(lu)法(fa)(fa)咒之宗，成為名(ming)符(fu)(fu)其實(shi)的(de)符(fu)(fu)咒祭壇神，是(shi)女(nv)仙(xian)(xian)神系中(zhong)位(wei)(wei)(wei)階(jie)僅次于西王母的(de)女(nv)天仙(xian)(xian)，九天玄女(nv)是(shi)一位(wei)(wei)(wei)深(shen)諳道(dao)法(fa)(fa)、軍事的(de)女(nv)神仙(xian)(xian)，但她的(de)莊嚴妙(miao)相卻像是(shi)一位(wei)(wei)(wei)雍容華貴的(de)后妃。

按《天壇玉格》云(yun)：行六(liu)丁(ding)法合受九(jiu)天玄女箓。

《太上(shang)正一(yi)諸品籙》曰：《太上(shang)九天玄(xuan)女斬邪秘箓(lu)》一(yi)階。此箓(lu)恭行天律(lv)，部(bu)領雷(lei)兵。如有下界精邪，北陰午酉，出沒巖穴，蟠踞山(shan)林，窺闞(kan)家庭，損傷(shang)人命，神威所(suo)到，一(yi)切掃除，福佑生人，肅清魔(mo)魅，至心佩奉，感應無方。

《墉城集(ji)仙(xian)錄(lu)》記(ji)載：

正統道(dao)藏(zang)洞神部譜箓類-墉(yong)城集(ji)仙錄-前蜀-杜光(guang)庭撰卷六

九(jiu)天(tian)(tian)(tian)(tian)玄(xuan)女者，黃(huang)(huang)(huang)帝(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)師（黃(huang)(huang)(huang)帝(di)(di)(di)曾訪拜(bai)七十(shi)(shi)二位(wei)師傅先生學問(wen)大道），圣(sheng)母元(yuan)君弟(di)子也(ye)。黃(huang)(huang)(huang)帝(di)(di)(di)世(shi)為(wei)有熊(xiong)國之(zhi)(zhi)(zhi)(zhi)君，佐神(shen)(shen)農(nong)為(wei)理。神(shen)(shen)農(nong)之(zhi)(zhi)(zhi)(zhi)孫(sun)榆岡（榆罔）既衰，諸侯(hou)相伐，干(gan)戈日尋(xun)，各據方(fang)色(se)，自稱五(wu)行之(zhi)(zhi)(zhi)(zhi)號(hao)。太(tai)(tai)嗥之(zhi)(zhi)(zhi)(zhi)后自為(wei)青帝(di)(di)(di)，榆岡神(shen)(shen)農(nong)之(zhi)(zhi)(zhi)(zhi)后自號(hao)赤帝(di)(di)(di)，共工之(zhi)(zhi)(zhi)(zhi)族自號(hao)白(bai)帝(di)(di)(di)，葛天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)后自號(hao)黑(hei)帝(di)(di)(di)，帝(di)(di)(di)起有熊(xiong)之(zhi)(zhi)(zhi)(zhi)墟自號(hao)黃(huang)(huang)(huang)帝(di)(di)(di)。乃恭已下士側(ce)身修(xiu)德(de)，在位(wei)二十(shi)(shi)二年，而(er)蚩(chi)(chi)尤(you)肆孽，弟(di)兄八(ba)十(shi)(shi)一人，獸身人語(yu)，銅(tong)頭鐵額，瞰砂吞(tun)石，不(bu)食五(wu)谷。作五(wu)虎之(zhi)(zhi)(zhi)(zhi)形以(yi)害黎(li)庶，鑄(zhu)兵(bing)於(wu)(wu)葛爐之(zhi)(zhi)(zhi)(zhi)山不(bu)察帝(di)(di)(di)命(ming)。帝(di)(di)(di)欲征(zheng)之(zhi)(zhi)(zhi)(zhi)，博求(qiu)賢能以(yi)為(wei)己助，得(de)風(feng)(feng)后於(wu)(wu)海(hai)隅，得(de)力牧(mu)(mu)於(wu)(wu)大澤(ze)，以(yi)大鴻為(wei)佐，天(tian)(tian)(tian)(tian)老為(wei)師，署(shu)三公以(yi)象三臺(tai)，風(feng)(feng)后為(wei)上臺(tai)，天(tian)(tian)(tian)(tian)老為(wei)中臺(tai)，五(wu)圣(sheng)為(wei)下臺(tai)。始獲(huo)寶(bao)鼎(ding)不(bu)爨而(er)熟(shu)，迎日推莢，以(yi)封胡為(wei)將，以(yi)夫人費(fei)修(xiu)之(zhi)(zhi)(zhi)(zhi)子為(wei)太(tai)(tai)子，用張若(ruo)、堤朋(peng)、力牧(mu)(mu)、容光、龍(long)紆、倉頡、容成、大撓、屠龍(long)眾臣(chen)(chen)以(yi)為(wei)翼輔(fu)，戰蚩(chi)(chi)尤(you)於(wu)(wu)涿鹿。帝(di)(di)(di)師不(bu)勝(sheng)，蚩(chi)(chi)尤(you)作大霧(wu)三日內外(wai)皆迷。風(feng)(feng)后法斗機作大車，以(yi)杓(shao)指南以(yi)正四(si)(si)方(fang)，帝(di)(di)(di)用憂憤齋于太(tai)(tai)山之(zhi)(zhi)(zhi)(zhi)下；王母遣使披玄(xuan)狐之(zhi)(zhi)(zhi)(zhi)衣以(yi)符授帝(di)(di)(di)，曰(yue)(yue)：精思告天(tian)(tian)(tian)(tian)必有太(tai)(tai)上之(zhi)(zhi)(zhi)(zhi)應。居數(shu)日，大霧(wu)冥冥晝(zhou)晦，玄(xuan)女降焉。乘(cheng)丹(dan)鳳(feng)御景云服九(jiu)色(se)彩翠之(zhi)(zhi)(zhi)(zhi)衣集于帝(di)(di)(di)前，帝(di)(di)(di)再拜(bai)受命(ming)。玄(xuan)女曰(yue)(yue)：吾以(yi)太(tai)(tai)帝(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)教(jiao)(jiao)，有疑可問(wen)也(ye)。帝(di)(di)(di)稽首頓首曰(yue)(yue)：蚩(chi)(chi)尤(you)暴橫毒害需黎(li)，四(si)(si)海(hai)嗷嗷莫保性命(ming)，欲萬戰萬勝(sheng)之(zhi)(zhi)(zhi)(zhi)術，與人除(chu)害可乎？玄(xuan)女即授六甲六壬(ren)兵(bing)信之(zhi)(zhi)(zhi)(zhi)符，靈寶(bao)五(wu)帝(di)(di)(di)策使鬼神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)書，制妖通靈五(wu)明(ming)之(zhi)(zhi)(zhi)(zhi)印，五(wu)陰五(wu)陽遁元(yuan)之(zhi)(zhi)(zhi)(zhi)式，太(tai)(tai)一十(shi)(shi)精四(si)(si)神(shen)(shen)勝(sheng)負握(wo)機之(zhi)(zhi)(zhi)(zhi)圖(tu)，五(wu)兵(bing)河(he)圖(tu)策精之(zhi)(zhi)(zhi)(zhi)訣。復率諸侯(hou)再戰蚩(chi)(chi)尤(you)于冀州，蚩(chi)(chi)尤(you)驅(qu)魑魅(mei)雜妖以(yi)為(wei)陣，雨師風(feng)(feng)伯(bo)以(yi)為(wei)衛(wei)，應龍(long)蓄水(shui)以(yi)征(zheng)於(wu)(wu)帝(di)(di)(di)。帝(di)(di)(di)畫之(zhi)(zhi)(zhi)(zhi)遂滅蚩(chi)(chi)尤(you)于絕轡之(zhi)(zhi)(zhi)(zhi)野中冀之(zhi)(zhi)(zhi)(zhi)鄉，分四(si)(si)冢以(yi)葬(zang)之(zhi)(zhi)(zhi)(zhi)。由是榆岡拒命(ming)，又誅之(zhi)(zhi)(zhi)(zhi)阪(ban)泉之(zhi)(zhi)(zhi)(zhi)野，北逐塤(xun)齋，大定四(si)(si)方(fang)。步四(si)(si)極凡二萬八(ba)千里，乃鑄(zhu)鼎(ding)立九(jiu)州，置五(wu)行九(jiu)德(de)之(zhi)(zhi)(zhi)(zhi)臣(chen)(chen)以(yi)觀天(tian)(tian)(tian)(tian)地，祠(ci)萬靈垂法設教(jiao)(jiao)，然后采首山之(zhi)(zhi)(zhi)(zhi)銅(tong)鑄(zhu)鼎(ding)於(wu)(wu)荊山之(zhi)(zhi)(zhi)(zhi)下，黃(huang)(huang)(huang)龍(long)來迎乘(cheng)龍(long)升(sheng)天(tian)(tian)(tian)(tian)。