鄭翔鵬、張曉威。〈瓊州火雷聖娘信仰探源〉。《民俗曲藝》212 (2021.6): 109-60。
Zheng Xiang Peng and Chong Siou Wei. “A Study on the Goddess of Fire and Thunder in Kheng-chew.” Journal of Chinese Ritual, Theatre and Folklore 212 (2021.6): 109-60.
Abstract
火雷聖娘是在海南較有影響力的神祇，但其來源一直撲朔迷離。本研究試從方志中尋找其來源，明正德《瓊臺志》所錄的「倪五娘故事」是目前與之相關的最早的記載。明初以倪五娘為原型的火雷聖娘信仰被貼上淫祠標籤，地方民眾不斷為該信仰增加有利的因素，通過改造相關傳說故事，吸收電神崇拜以重構其形象，將其祔祀於納入國家祀典的神祇廟中，或與未被毀禁的神祇合祀等形式，該信仰在明清兩代得到長足的發展。其中火雷聖娘與冼夫人信仰的聯合，不僅未使火雷聖娘信仰被取代，反而通過傳說的製造與冼夫人產生關係，使二者成為地方民間信仰神祇中一個常見的組合。火雷聖娘原型的「倪五娘故事」雖在民間式微，火雷聖娘信仰卻得以長盛不衰，並且保持了與雷電和火相關的特性，其信仰也隨海南先民下南洋傳播至海外。
The Goddess of Fire and Thunder (Khue Lui Holy Mother火雷聖娘)
is an influential deity in Hainan, despite her mysterious origin. This study
intends to trace the source of her cult from local gazetteers. The “Story of Ni
Ngou Nio” in Qiongtai zhi (瓊臺志)
of Ming dynasty offers the earliest related account. In early Ming, the cult of
Ni Ngou Nio fell into the “licentious cult” category. Local people continued to
introduce favorable factors into the cult. By modifying related legends and
integrating elements of Lightening God, they re-invented her image and either
sent her into an imperial-decreed temple or worshipped her as an affiliated
deity with other extant deities. The cult therefore enjoyed long and prosperous
growth in the Ming and Qing dynasties. Its alliance with the cult of Madam Xian
generated new legends that strengthened their bond, making the pair a common
combination in local cults. As the prototype of Goddess of Fire and Thunder,
stories of Ni Ngou Nio, had faded away. However, the cult of Goddess of Fire
and Thunder is still thriving. It retains characteristics of thunder,
lightning, and fire. With the migration of Hainan people to Southeast Asia, the
cult of Goddess of Fire and Thunder has also spread overseas.