呂永昇、李新吾。〈神明，祖先，儀式專家：明以降梅山「家主」與「地主」信仰〉。《民俗曲藝》187 (2015.3): 45-104。
Lui
Wing Sing and Li Xinwu. “Deity,
Ancestor, and Ritual Specialist: Cults to the Lord of the House and the Lord of
the Land in the Meishan Area from the Ming Dynasty.” Journal of Chinese Ritual,
Theatre and Folklore 187 (2015.3): 45-104.
Abstract
湘中梅山地區至今存在儀式專家、地域神明與祖先疊合祭祀的現象。梅山地區村落的院子內，普遍祭拜「家主」、「地主」的木雕神像。「家主」和「地主」被視為家族或地方的保護神，通常為30至40公分 高的木雕坐姿彩塑，一般置於院落的公共香火堂或祠堂的神案上。這些「家主」、「地主」的姓名、傳說故事各異，但彼此有着共同的特點—他們是擁有「法術」的儀式專家，同時也是祖先與地域神明，這樣幾重身分重疊的崇拜對象，深深地紥根在地方社會的組織上。本文希望通過地方文獻材料的耙梳以及田野調查的運用，闡明這三者之間的關係，以及地方信仰在長時段的變化。
In
central Hunan, deities known as the lord of the house (jiazhu家主) and
the lord of the land (dizhu地主) are worshipped as ritual
specialists, territorial gods, and ancestors. Every village in the Meishan梅山 area consists of a collection of
scattered house clusters known locally as yuanzi院子. Inside each house cluster is an
Incense Hall (Xianghuo tang香火堂) or ancestral hall, where the lords of the house and the land
are worshiped as protective deities that safeguard local society. The statues
of these guardian deities are colorful wood carvings standing 30–40 inches
high. Each deity has its own name and legends, but all are revered for their
consummate ritual powers (fashu法術), which reveals their close
identification with ritual specialists. Based on fieldwork and documentary
research, this article examines long-term changes in the cults for the lord of
the house and the lord of the land, in order to highlight the factors that have
caused these deities to embody the diverse images of ritual specialists,
territorial gods and ancestors.