湘中「梅山派」的道法淵源及其演變：以新化縣為例

呂永昇。〈湘中「梅山派」的道法淵源及其演變：以新化縣為例〉。《民俗曲藝》184 (2014.6): 105-53。

Lui Wing Sing. “The Interrelation between Dao-Fa and the Meishan Daoism in the Central Hunan: A Case Study of Xinhua County.” Journal of Chinese Ritual, Theatre and Folklore 184 (2014.6): 105-53.

Abstract

本文嘗試以筆者多年的田野調查及對歷史文獻的爬梳為依據，析論宋以降湘中梅山地區地方道教傳統的形成、發展與傳衍的歷史過程。梅山地區由唐五代開始為地方土著佔據。北宋時期，梅山才被納入王朝國家的版圖，「梅山」不單是地理標籤，也是鄉土鬼神信仰的泛稱。元末明初，土地的開發成為「法術」展演的場地，這段時間為道教閭山派與本土祭祀傳統相互結合的重要時期。明中葉，隨着政府鎮撫動亂，強化地方社會秩序控制，城隍以王朝國家的象徵進入鄉村社會。城隍相關祭祀禮儀的推廣，實有賴於正一派道教的傳播。在漫長的歷史過程中，不同的宗教禮儀傳統在不同時期進入鄉村社會，與鄉土的鬼神信仰相疊合，呈現在鄉民日常的祭拜之中，形成明顯的地域特徵。

This paper is based on my fieldwork research conducted over the past few years as well as documentary research about the formation and development of local Daoist tradition in the Meishan area, which is located in central Hunan. The period covered is from the Song dynasty to the present time. There is documentary evidence of Meishan aboriginal groups active in the region from the Tang and the Five dynasties. During the northern Song, the Meishan area was developed by the imperial government. Meishan served hereafter not only as a geographical label but was also generally identified with the indigenous people and local spirits. From the late Yuan to the early Ming, newcomers used fashu (“spiritual power”) which co-operated with Lüshan Daoist traditions to sanctify their landownership. Applying fashu became a predominant approach to open up primitive land. This is a significant period when the Meishan tradition and the Lüshan Daoist tradition mixed together. In the mid-Ming, when the order was restored by the imperial government after the rebellion; the City God, a symbol of the imperial government, was incorporated into the belief system of local society, with the spread of the Zhengyi sect (Orthodox Oneness Sect). The long duration of the overlapping processes of local beliefs with different ritual traditions produces distinct regional characteristics, which can be shown in the routine ritual observances.