東漢神靈祭祀與想像──以山川祠祀為中心

在中國傳統神祠祭祀中，山川祠祀一直在國家祭祀體系與民間地方祭祀裡，具有重要地位。而東漢確立南北郊祀制度後，結束了西漢以來神仙巫鬼混雜並存的國家祭祀體系，轉變成以天地祭祀為主，自然神靈為輔的國家祭祀體系，並透過南北郊祀祭壇中神靈位置的安放、祭品的數量，體現東漢神靈世界中神靈位階的結構，山川祠祀也在其中。但相對於秩序井然的國家祭祀體系，從史書中對於山川祭祀的記載，以及東漢神祠碑刻的內容來看，民間對於山川祠祀的信仰與祭祀，並不相同於國家祭祀。在民間的神祠信仰中，以人鬼神祠佔據多數，山川神祠的記錄相對要少，而對於地方上的山川神祠祭祀，國家祭祀體系中的五嶽四瀆並不受地方長官重視，甚至有將祭祀轉由地方大族主導的趨勢，相對的，國家祭祀體制外的山川神仰，則要受地方人民重視，並積極的想被納入國家祭祀體系之中。人民對於山川神靈的想像，也與官方對神靈的想像有所不同，從儒家禮制中的說法，轉變為人格神化，神靈的能力除了降「雨」以外，更是多了其它能力的想像。而人鬼神祠信仰中，對於神靈能力的想像，一方面可能是神仙巫鬼之說中的能力，但更常見的是傳統山川信仰中的降「雨」能力，被人們想像到人鬼神靈當中，甚至可以透過天人合一的概念影響「雨」的降落。儘管國家祭祀禮儀中的五嶽四瀆祠廟在地方上並不受重視，但民間的山川祠廟祭祀，地方官員仍然有參與其中，與地方大族共同主持祭祀禮儀。

關鍵字

神祠碑；山川祠祀；神靈想像

並列摘要

During the traditional China, the ceremonies of gods and spirits, especially mountains and rivers, were very important to the dynasties. Since the Eastern Han established the system of sacrificing to honour the gods and organized the classes of spirits by placements and the number of sacrifices, there was still lots of differences in the popular society. In the popular religion, most of the ceremony was held for ghosts or people who was belived became god, which were way more than the gods and the spirits under the gonvernment’s demand, popularity were also more interested in mountains and rivers which were not considered by the gonvernment. There was also some differences between the popular and the gonvernment about the imaginations of gods and spirits. For the gonvernment, imaginations of gods and spirits were close to the Confusionism, with the power of gathering rains and others; for the popularity, gods and ghosts actually came from stories which could connect with ordinary people. Though the popular religion were not authorized by the gonvernment, local officers and families would hold the ceremony for themselves.