宋代以來山東的神親結構與地方社會變遷

在中國北方的鄉村中，為使村莊與神明產生某種聯繫，村民經常將二者關係比附為現實中的親屬，並且依據此類神親關係組織祭祀活動。學界以往將這種祭祀組織方式稱為「村際神親」。本文提出「神親結構」概念，旨在討論祭祀組織方式建立及演變的歷史過程。在山東泰山東側的博山地區，有一位名叫顏文姜的齊國孝婦，供有她神像的「顏神廟」是該地區最重要的廟宇。由於北宋朝廷敕封顏文姜為「順德夫人」，使以顏神廟為中心的區域進入官方視野。元、明易代之後出現了新的人口和經濟結構，顏神廟周邊的人們依附與顏文姜的「親屬關係」產生了「婆家」和「娘家」的不同祭祀群體。如今，每年陰曆五月至六月會舉行為期一月的顏文姜「省親」活動。本文將圍繞北宋以降顏神廟如何成為一個社區的中心，揭示神親結構經歷了從以神廟為中心結親到以村落為中心結親的轉變，從而反映了祭祀方式由「朝聖」逐漸演化為突破主祀廟宇地緣界限的「請－送」神明的儀式。因此，神親結構是了解北方地方社會的重要途徑之一。

關鍵字

宋代以來；神親結構；顏文姜；山東；地方社會

並列摘要

This paper traces the changing structure of god kinship (shenqin) since the Song Dynasty, and discusses the changes in temple-centric religious organization, in order to outline the process of change in local society. In North China villages, people often relate to the god in kinship terms. Organizing sacrificial activities on the basis of kinship is an important way for villagers to express their rights to participate in the worship of a given god. In the Boshan area just to the east of Taishan in Shandong province, there was a filial woman named Yan Wenjiang living in the state of Qi, and the Yan Temple where she is worshiped is the most important in the area. When the Northern Song Dynasty gave her an official title as ＂Lady of Shunde,＂ the area around Yan Temple came into official view. Changes in population and economic structure in the area after the Yuan-Ming transition led to transformation of religious organization, and the idea of god kinship is one way to understand it. Based on their relationship with Yan Wenjiang, people living around Yan Temple developed two different sacrificing groups, referred to respectively as the husband's mother's family (pojia) and the wife's mother's home (niangjia). Since the revival of the ＂Wenjiang Temple Fair＂ in the 1990s, every year from the end of the fifth to the end of the sixth month there is a one-month ＂return to the wife's mother's home＂ (hui niangjia). This article will focus on how the Yan Temple became the center of a local community from the Northern Song Dynasty on, and will explain how the god kinship structure evolved from the temple as center to the village as center. This reflects a gradual change from ＂going in audience before the Saint＂ in her temple to ＂inviting and sending＂ gods that broke with the constraints of the territorial nature of religious organization.