神明，祖先，儀式專家：明以降梅山「家主」與「地主」信仰

Deity, Ancestor, and Ritual Specialist: Cults to the Lord of the House and the Lord of the Land in the Meishan Area from the Ming Dynasty

呂永昇(Wing-Sing Lui) ； 李新吾(Xin-Wu Li)

《民俗曲藝》 187期 (2015/03) Pp. 45-104

摘要

湘中梅山地區至今存在儀式專家、地域神明與祖先疊合祭祀的現象。梅山地區村落的院子內，普遍祭拜「家主」、「地主」的木雕神像。「家主」和「地主」被視為家族或地方的保護神，通常為30至40公分高的木雕坐姿彩塑，一般置於院落的公共香火堂或祠堂的神案上。這些「家主」、「地主」的姓名、傳說故事各異，但彼此有着共同的特點—他們是擁有「法術」的儀式專家，同時也是祖先與地域神明，這樣幾重身分重疊的崇拜對象，深深地紥根在地方社會的組織上。本文希望通過地方文獻材料的耙梳以及田野調查的運用，闡明這三者之間的關係，以及地方信仰在長時段的變化。

關鍵字

梅山 ； 家主 ； 地主 ； 儀式專家 ； 地方社會

並列摘要

In central Hunan, deities known as the lord of the house (jiazhu 家主) and the lord of the land (dizhu 地主) are worshipped as ritual specialists, territorial gods, and ancestors. Every village in the Meishan 梅山 area consists of a collection of scattered house clusters known locally as yuanzi 院子. Inside each house cluster is an Incense Hall (Xianghuo tang 香火堂) or ancestral hall, where the lords of the house and the land are worshiped as protective deities that safeguard local society. The statues of these guardian deities are colorful wood carvings standing 30-40 inches high. Each deity has its own name and legends, but all are revered for their consummate ritual powers ( fashu 法術), which reveals their close identification with ritual specialists. Based on fieldwork and documentary research, this article examines long-term changes in the cults for the lord of the house and the lord of the land, in order to highlight the factors that have caused these deities to embody the diverse images of ritual specialists, territorial gods and ancestors.

並列關鍵字

Meishan ； lord of the house ； lord of the land ； ritual specialist ； local society

參考文獻

梁楝飛修(2001)。新化縣志。海口:海南出版社。

新化縣志編纂委員會編(1996)。新化縣志。長沙:湖南出版社。

歐陽修(1975)。新唐書。北京:中華書局。

方志遠、謝宏維(2008)。江西通史。南昌:江西人民出版社。

呂永昇(2012)。尋求庇佑：宋至清末湘中梅山地區的社會演變(博士論文)。香港中文大學歷史系。