南臺灣無祀信仰的衍化與變異：以內埔客庄無主骨骸奉祀風俗為例

Evolution and Variations of a Sacrifice-Less Religion in Southern Taiwan: An Example of the Consecration Customs of Ownerless Remains in Hakka Villages in Neipu

張永明(Yung-Ming Chang)

指導教授 ： 曾純純

國立屏東科技大學/人文暨社會科學院/客家文化產業研究所/碩士(2015年)

https://doi.org/10.6346/NPUST.2015.00141

摘要

以往學界對於無祀信仰研究甚豐，大多聚焦無形的孤魂崇祀或其厲鬼屬性論述，對於有形的無主骨骸安置較少著墨，基於漢人形魄一體的靈魂觀，研究者認為有必要針對此部分加以探討。本文以屏東縣內埔客庄無主骨骸崇拜態樣為中心，研究者兩年田野資料為基點，運用前人研究成果，配合祭祀時機實施參與觀察及訪談，呈現內埔客庄因在地風俗文化變遷，對於同屬無主的骸骨，卻因不同安置型態與禮儀行為，而衍化出神明與類似祖先等兩種迥異的民俗信仰認知。
研究發現，內埔客庄的無主骨骸奉祀態樣，可區分兩大類型，其一屬於多家多姓不特定人群共同祭祀者，其崇拜對象因人們詮釋上的分歧，而轉化為「陰神」、「野神」等下層邊緣之神，如「萬應公」、「萬善爺」等信仰；亦有持續朝「正神」之路提升神格者，如「古老聖人」、「古老先師」、「古老姑婆」等。其二，祭祀者如為一家一姓之特定人群者（家族或宗族成員），其崇拜對象則呈現類似祖先，但實則僅存在墳墓崇拜的發展現象，如「古老大人」風俗。內埔客庄無主骨骸奉祀的衍化與變異現象，呈顯泛靈崇拜的臺灣漢人社會，面對敬畏的無祀之厲，普遍以升格化其地位為「非鬼」的多元性。

關鍵字

無祀信仰 ； 無主骨骸 ； 古老大人 ； 有應公 ； 孤魂

並列摘要

Academia has conducted rich research on the “sacrifice-less religion” in the past. Most of this research has focused on the discussion of the worship of invisible orphan souls or the properties of their devils. Less attention has been given to the settlement of tangible ownerless remains, but we believe it is an area that requires further exploration based on the Chinese view of the soul that emphasizes unity of body and spirit. The aspects of the worship of ownerless remains in Hakka villages in Neipu, Pingtung County, were taken as the core of this essay. Based on two years of our field data, the results of past research were used together with the observations and interviews conducted on the occasion of the offering rituals to present local changes in folk customs and culture in Hakka villages in Neipu. That is, for similarly ownerless remains, two different forms of folk belief cognition - deified worship and ancestor-like worship – evolved due to different forms of settlement and ritual behaviors.
Studies have found two major types of consecration for ownerless remains in the Hakka villages of Neipu. First, those worshipped by unspecified groups of different families and different surnames tended to be transformed to lower-level marginal gods such as “dark gods” or “wild gods” (e.g., Wan-Ying-Gong, Wan-Shan-Ye) due to people’s differing interpretations of the object of worship. In some cases these marginal gods would continue to be elevated towards the status of “proper gods”, such as “Ancient Saint” (Gulao-Shengren), “Ancient Master” (Gulao-Sianshih), or “Ancient Great Aunt” (Gulao-Gupo), etc. Secondly, those worshipped by specific groups of one family and one surname (family members or clansmen) tended to be developed into ancestor-like objects of worship despite that fact that the only tomb worship is being conducted. This is displayed in the custom of worshipping “Ancient Gentlemen” (Gulao-Daren). The evolution and variations in the forms of consecration toward ownerless remains in the Hakka villages of Neipu show how the animistic Chinese societies of Taiwan commonly elevate the diverse non-worshipped devils that they revere to the status of “non-devils”.

並列關鍵字

Sacrifice-Less Religion ； Ownerless Remains ； Ancient Gentlemen (Gulao-Daren) ； You-Ying-Gong (god of those without descendants) ； Orphan Souls

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