臺灣的「紀念雕塑人像祭拜」儀式－以草屯地區為考察對象

本文透過草屯一帶的紀念雕塑人像祭拜儀式探討臺灣漢人面對紀念性質人像時，如何以民間信仰去處理？此外，「紀念雕塑人像祭拜」儀式背後的民間信仰意義為何？又應當如何在民間信仰中定位此類儀式？經本文調查，草屯的紀念雕塑人像主要可分為三類：政治人物、宗教人物、地方菁英。這三類人像均設立在公共場合或是人車往來交通要道之處，用以宣揚該人物之事蹟，部分雕塑人像甚至具有教化之目的。純論祭拜儀式，則以黃春帆與李春盛的銅像祭拜儀式最為頻繁與規律。二者銅像祭拜均在每年七月普渡時刻由地方民眾、里長、頭人及農田水利會成員設案祭拜；此外，黃春帆銅像更在「聯合里三獻醮典」被納入科儀中，受到更多紀念與崇祀。本文指出，草屯李、黃的「紀念雕塑人像祭拜」儀式受到漢人對水利功勞者的祭祀傳統影響，即使銅像建造之時不具宗教意涵，仍透過祭拜與崇祀紀念開圳有功者，為民間信仰的一種連續性。再者，人像並非如民間信仰神祇般隨時保持神格性，而是在特定的時間以及祭拜儀式中展現。最後，紀念雕塑人像的神格性是變動的，在平常時間如一般景物，但在祭拜儀式以及相關科儀舉行時，便具有神性，宛如神祇般不可輕易褻瀆，這背後反映出漢人透過民間信仰儀式去緬懷對地方有貢獻人士，同時祈求保佑的社會心態。最後，本文試圖以「靈力（Magic power）」這一概念去詮釋銅像祭拜儀式的特性，經由信徒的祭拜以及祭祀，賦予銅像「靈力」。這一互動得過程中呈現出人物塑像的物質性靈力以及能動性，使得「銅像祭拜」儀式在民間信仰中成為一種特殊的存在。

關鍵字

塑像；紀念雕塑人像祭拜；靈力

並列摘要

This study investigates the role of folk beliefs in the social view of the Han Chinese in Taiwan in addressing this type of commemorative statue through the rituals of memorial sculpture portrait worship in the Caotun area. In addition, we examine the significance of the folk beliefs behind these ＂memorial sculpture worship＂ ceremonies and how such rituals should be positioned in the context of folk beliefs. According to our research, the memorial sculptureportrait worship in Caotun can be classified into three main categories: political figures, religious figures, and local elites. All three categories of statues are erected in public places or along major traffic routes to advocate the achievements of these figures, with some even serving the purpose of edification. Purely in terms of worship rituals, Huang Chun-fan and Lee Chun-sheng's worship rituals have been the most frequent and routine. Both of them were dedicated by local people, chiefs, leaders, and members of the irrigation association at the time of the annual July Chungyuan Pu Tu. In addition, the memorial sculpture of Huang Chun-fan was incorporated into the Lian-Ho villages Jiao Ritual and was more frequently commemorated and worshipped. This study suggests that the worship rituals of the bronze statues of Lee and Huang in Caotun were influenced by the Han tradition of worshipping those who had contributed to water conservation; even though the statues did not have a religious connotation at the time of construction, they still commemorated those who had contributed to the establishment of the canals through worship and rituals, representing a continuity of folk beliefs. Moreover, the statues do not display their divinity at all times, as in the case of folk beliefs in deities, but only at certain occasions and during worship ceremonies. Lastly, the divinity of the memorial sculptureportraits varies, acting as typical scenery during general periods but taking on a divine character during worship rituals and related ceremonies, making them as sacrilegious as gods that cannot be easily blasphemed, reflecting the Han people's social mentality of memorializing people who have contributed to the local community through folk rituals and praying for blessings. Finally, this study attempts to interpret the characteristics of the bronze statue worship rituals through the concept of spiritual power, which is bestowed through the worship and rituals of believers. This interactive process reveals the material spirituality and dynamism of the statue, rendering the bronze statue worship ceremony an exceptional existence in folk beliefs.