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題名 | 清代臺灣的巫覡與巫俗--以《臺灣文獻叢刊》為主要材料的初步探討=Shamans and Shamanism During the Ch'ing Dynasty (1644-1911) in Taiwan |
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作者 | 林富士; Lin, Fu-shih; |
期刊 | 新史學 |
出版日期 | 20050900 |
卷期 | 16:3 民94.09 |
頁次 | 頁23-99 |
分類號 | 295 |
語文 | chi |
關鍵詞 | 巫覡; 巫俗; 乩童; 童乩; 臺灣; 清代; Shaman; Spirtual medium; Religion; Taiwan; Ch'ing dynasty; |
中文摘要 | 本文主旨在於探討巫者在清代臺灣社會中的活動、角色與地位。以信仰對象來說,巫者主要奉祀瘟神和「厲鬼」。次要的主祀神則有媽祖、城隍、七娘、何仙姑、水仙、九天玄女等。 以儀式特質來說,迎神賽會是巫者現身於公眾的主要場合,「憑附」與「視鬼」則是他們「通神」的主要方式。他們在儀式過程中的裝扮以裸露和披髮為基調,並以各種利刃「自傷」,有時還會有爬刀梯、「過火」、坐釘椅的展演。至於他們所使用的法器,則是以用以「自傷」的利器為主,另外還有符和紙錢等物。 就社會角色來說,基本上,巫者扮演神人之間的「媒介」,主要工作在於替人「祈福解禍」。具體而言,其職事包括替人治病、逐疫、求子,或以咒術傷害或迷惑別人。 就社會處境來說,巫者曾遭受士人的蔑視、貶抑、痛恨和批判,同時也受到官方的禁斷和壓迫。士大夫主要為了維護社會秩序、政治控制、經濟發展和禮教規範,因而以律令和政治權力禁止巫者的活動。不過,巫者在臺灣社會中始終擁有相當多的信徒。 |
英文摘要 | This essay explores the shamanic activities and the role and status of the shaman in Taiwan during the Ch'ing Dynasty (1644-1911). During this period, the cult of plague deities (wen-shen) and vengeful ghosts (li-kuei) featured prominently in shamanism in Taiwan. Yet shamans also worshipped well-known deities such as Ma-tsu (Goddess of the Sea), Ch'eng-huang (city gods), Ch'i-niang (the Seventh Female Immortal), Ho hsien-ku (the Female Immortal Ho), Shui-hsien (Deities of the Water) and Chiu-t'ien hsüan-nü (Mysterious Woman of the Nine Heavens). Shanmans communicated with the spirits through visual contact and possession, and usually performed their rites during pilgrimages and temple festivals. Typically bare-foot and half-naked with unkempt hair, shamans usually engaged in a bloody frenzy of self-mutilation or self-mortification. They sometimes even climbed ladders with blades in place of rungs, walked across fire, sat on nail-studded chairs, and so forth. In order to perform these rites, shamans usually required equipment or ritual objects such as weapons, talismans, and paper money. In Taiwanese society, shamans primarily acted as mediums between humans and spirits, praying for blessings and warding off misfortune. People sought shamans to heal sickness, to exorcise pestilence, and to pray for fertility as well as to recite incantations or to use sorcery against others. Shamans incurred the abhorrence, disdain, refutation, and denigration of scholarly circles and even gorvernment suppression and persecution. The literati officials sometimes cracked down harshly on shamanistic cults primarily to maintain law and order, to consolidate political control, to enhance economic development, and to adhere to Confucian doctrine. Despite this, shamans invariably attracted a great many devout followers in Taiwan. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。