廟會、文本與傳說：近代江南的蠶花神信仰

宋元以後，江南逐漸成為中國經濟的中心，到了明清兩代，桑蠶生產及絲綢織造在當地經濟份額中，已經佔有很大比重。此外，隨着運河水系的不斷完善，使得江南與歷代政治中心的連結愈來愈密切。是以，太湖週邊地區，特別是杭嘉湖一帶的蠶事風俗研究，自然也是大運河文化研究的一環。江南蠶俗涉及的層面甚廣，本文在前人研究的基礎上，藉助了晚清民國報刊、中國地方志及田野調查報告等材料，進行了以下的鋪陳：首先，筆者從江南運河杭嘉湖系統的水系分布，就作為非物質文化遺產的蠶花廟會活動（如蠶花懺、軋蠶花、香市、水會等）作一溯源與介紹。其次，就湖州道教史料《蠶花寶懺》、《蠶寶科》二經反映的宗教觀進行耙梳歸納。至於當中特殊語彙所涉及的技術性因素，也一併討論。此外，則專注討論民間主要膜拜的蠶神馬鳴王的形象變遷，並比較了傳世歌謠的差異及地域。

關鍵字

蠶花懺；軋蠶花；馬鳴王；香市；水會

並列摘要

After the Song and Yuan dynasties, Jiangnan gradually became the center of China's economy. By the Ming-Qing era, silkworm production and silk weaving constituted a large proportion of the local economic life. In addition, due to continuous improvements in the canal system, links between Jiangnan and imperial China's political center became closer. Therefore, research on sericulture customs at Taihu Lake and its surrounding regions, especially Hangzhou, Jiaxing and Huzhou, naturally involves the study of Grand Canal culture. This paper draws on previous studies and primary source materials, including late Qing and Republican-era newspapers and magazines, local gazetteers, field survey reports and other materials, to explore a wide range of aspects related to Jiangnan sericulture (including silk flower penance ritual, squeezing silk flower temple festival, incense fairs, water fairs, etc.). The paper's structure is as follows: First of all, I introduce the Silk Flower Religious Festival as intangible cultural heritage according to the distribution of the Hang-Jia-Hu region. Secondly, religious views in two Huzhou Daoist scriptures (The Precious Penance of the Silk Flower and Silk Precious Rites) are analysed, including technical factors pertaining to their special vocabulary. In addition, I focus on the transformation of the image of this region's main silkworm god, Maming King, while comparing differences in legendary ballads and their areas of distribution.