民間信仰的神祇功能轉換：以姜甑山和趙公民為比較

前言、東亞的信仰圈之中，不乏神化、造神等運動，最初是源於原始社會的時期，常人對於生老病死、未來、自然、宇宙等敬畏的感悟而構建出，因而產生神化－神祇的本體、形象、神格等自我之創建；隨著先民的心理、生活、社會等狀況之企求，神祇的演變，從簡單化的物神開始，漸趨於複雜化的過程，亦加添不少神祇的功能性，從單一的神祇，演化成多層性的階級、分職性的功能等眾多之神祇群，經由個人、家祀等流傳，擴大為部落、民族、區域等集體式的神祇信仰。第二、民間信仰的神祇功能轉換：民間信仰多是沒有一統性的教義、經典等，亦無上層組織的箝制，而是由下而上、從常民的底層等，自我發展的群體性信仰，其特徵多為：1、與常人的世俗生活較貼切；2、功利的成分居多；3、不多強調宗教的制式化規條；4、類似於世間委辦的協調性角色。第三、姜甑山信仰的神祉功能轉換：大巡真理會的信仰神祇，是九天的最高神明，作為宇宙之中的最高權威者，主宰著天上的最高神；姜甑山宣佈人世之間前所未有的「大巡真理」，用40餘年的光陰，完成天地的公事之後，以解脫超身的方式而升天，臨禦九天最高的帝位。第四、趙公民信仰的神祉功能轉換：趙公民信仰在臺灣的傳播，從中國大陸的福建植入，為因應臺灣的社會光景、廟宇的經營策略等不同，一方面將趙公民的武將神格，演化成為財神的另一神祉功能；另一方面，海島與大陸的時代、區域、方言等差異，趙公民信仰在臺灣的面向，與原鄉遂有相異的講究。第五、結論：以韓國的姜甑山信仰、華人的趙公民信仰等作為比較之論述，可以視出東亞圈在民間信仰的異與同；從民間的角度出發，在神祇的身分、功能等定義上，可以發現出其神祇與常人的生活習性，緊密地結合，並且抒發出常人的宗教心理作用。

關鍵字

民間信仰；神祇功能；姜甑山；趙公民

並列摘要

Foreword, There is no lack of deification and god-making movements in East Asian among the belief circles. They were originally derived from the primitive society which being constructed by the ordinary people's awe of birth, old age, sickness and death, the future, nature and the universe. That resulted in the ontology of deification-deity. The creation of self, image, and godhead that being according to the demands of the ancestors' psychology, life, and social conditions. The evolution of the gods began from the simplification of the fetish gods, gradually became more complicated and many gods were added. The functionality of the gods has evolved from a single deity to a multi-layered class, divisional function, and many other groups of gods. Through the spread of individuals, family worship, etc., it has expanded into tribal, ethnic, regional and other collective deity beliefs. Second, The functional transformation of gods in the folk beliefs: Folk beliefs are mostly self-developed group beliefs that do not have unified doctrines, classics, etc., and are not restrained by upper-level organizations, but are self-developed from the bottom up, from the bottom of ordinary people, etc. Most of its characteristics are: 1. it is more appropriate to ordinary people's secular life; 2. it is mostly utilitarian; 3. it does not emphasize the standardization of religion; 4. it is similar to the coordination role of the world committee. Third, the functional transformation of Zeng-Shan Jiang's belief godly: The faith deity of the Daesoon Truth Society is the highest deity in the nine heavens. As the highest authority in the universe, it rules the highest deity in the sky who was in the form of ordinary people. Zeng-Shan Jiang proclaimed the unprecedented ＂Truth of the Grand Tour＂ in the world. After more than 40 years, he completed the official affairs of the world and ascended to the heaven in a way of liberating the transcendence. He came to the highest throne in the nine heavens. Fourth, the functional transformation of Gong-Ming Zhao's belief godly: The spread of Gong-Ming Zhao's belief in Taiwan has been implanted from Fu-Jian in Mainland China. In response to the differences in Taiwan's social conditions and temple management strategies, on the one hand, Gong-Ming Zhao's military commander personality evolved into another godly function. On the other hand, the orientation of Gong-Ming Zhao's belief in Taiwan is different from those of the original homeland, due to the differences in times, regions, dialects between the island and the mainland. Fifth. Conclusion: That could view the similarities and differences in the folk beliefs in the East Asian circle, through the comparative argument between Zeng-Shan Jiang's belief of Korea with Gong-Ming Zhao's belief of Chinese. It can be found that the folk gods and ordinary people's living habits are closely integrated, express the religious psychological effects of ordinary people, which from the folk perspective in the definition of the identity and function of the folk gods.

並列關鍵字

Folk Beliefs ； Function of gods ； Zeng-Shan Jiang ； Gong-Ming Zhao

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