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題名 | 「舊俗」與「新風」--試論宋代巫覡信仰的特色=Old Customs and New Fashions: An Examination of Features of Shamanism in Song China |
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作者 | 林富士; Lin, Fu-shih; |
期刊 | 新史學 |
出版日期 | 20131200 |
卷期 | 24:4 2013.12[民102.12] |
頁次 | 頁1-54 |
分類號 | 213.13 |
語文 | chi |
關鍵詞 | 宋代; 巫覡; 精魅; 厲鬼; 祠廟; Song Dynasty; Shaman/spirit mediums; Fairies; Malicious ghosts; Shrines; |
中文摘要 | 本文主要是從比較的觀點考察宋代巫覡的信仰與儀式的變化,藉以說明其異於前代的特色。我們發現宋代巫覡的鬼神世界在結構上有了一些變化。原先不在「祀典」之列或較不占據重要位置的精魅(物怪)、厲鬼(瘟神)、先巫以及一些無稽與附會之神,轉而成為巫覡主要的奉祀對象。而伴隨著崇拜對象的改變,巫覡在儀式方面也做了一些調整。最明顯的是在各地大量的設立祠廟,以安置上述神靈,藉以平息或防止災禍,進而祈求賜福。其次是頻頻出現與巫覡祭祀相關的所謂「殺人祭鬼」的案件或傳說。此外,「迎神賽會」也相當受人矚目。巫覡崇奉的神明,除了本廟之外,往往還有所謂的「行祠」(分廟)分布在各地,讓信仰圈得以擴大,有些甚至跨越本廟所在的城邑或村落,因此,巫覡通常會利用宗教節慶,跨境聚集信眾、收斂財物,進行朝拜活動。官方對於這類案件和活動,常憂慮不已,並不時加以禁止。事實上,宋代政府頒布的禁巫命令之嚴厲,遠超過以往的任何一個朝代,這也可以說是宋代巫覡信仰的特質之一。不過,我們不能就此斷定巫覡的影響力從宋代開始「日趨弱化」,也不能說中國社會的巫覡信仰始終不變。總之,宋代的巫覡雖然承襲了舊有的「巫俗」,但也開創或扇揚了新的「巫風」。 |
英文摘要 | This article investigates the continuities and changes in shamans' beliefs and rituals in order to reveal the unique features of shamanism in the Song dynasty (960-1279) through a comparative perspective. First, the study finds that the structure of the shamans' pantheon changed during the Song period. Spirits which Song shamans and their followers worshipped but which occupied unimportant places in the register of sacrifices (sidian 祀典) or which were even omitted entirely-such as fairies (jingmei 精魅) and malicious ghosts (ligui 厲鬼) that usually turned into epidemic gods (wenshen 瘟神), ancient shamans, and the so-called ”ridiculous and false” deities-were later added to the pantheon by shamans and included in rituals. These developments are most evident in shamans' establishing of a great number of shrines throughout the country to settle their spirits and ward off or quell calamities as well as to ask for blessings. Further evidence comes in the form of frequently reported accusations or rumors of the so-called ”killing people as sacrifices to ghosts” (sharen jigui 殺人祭鬼) relating to shamanistic rituals. The ”god-receiving ceremony” also attracted much attention. In addition to the original temples, some shamans' deities had many mobile shrines (xingci 行祠) located in different places. These mobile shrines expanded the geographic scope of a certain shamanistic cult. Song shamans routinely seized the occasion of cross-border festivals to gather audiences and amass wealth to carry out a pilgrimage with their followers. Officials, however, were frequently worried by shamanistic rituals and activities, and these were forbidden by the Song government. The imperial interdiction against shamanism in the Song was much more severe than during any earlier period, and this is indeed the most salient characteristic of Song shamanism. Still, it would be wrong to assert that shamans' power and authority in Chinese society gradually declined from Song times onward. It is similarly inappropriate to suggest that Chinese shamanism never changed. In conclusion, Song shamans not only inherited old shamanistic customs but also created or promoted new shamanistic fashions. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。