張玉清。〈近代江南鄉紳的扶乩結社與地方社會：以川沙道善壇為中心的考察（1895-1945）〉。《民俗曲藝》221
(2023.9): 81-136。
Zhang Yuqing. “Gentry, Spirit-Writing Groups and Local Society in Modern Jiangnan: A Case Study of Daoshan Tan (“Altar of Doing Good”) in Chuansha, Jiangsu (1895–1945).” Journal of Chinese Ritual, Theatre and Folklore 221 (2023.9): 81-136.
Abstract
本文以川沙道善壇為個案，探討近代江南鄉紳的扶乩結社活動，及此類社團與地方社會間的互動關係。道善壇是川沙鄉紳朱源紹等人，在光緒二十一年（1895）於縣城至元善堂內部建立的呂祖乩壇。至元善堂是清末民初川沙地區最重要的地方慈善組織，在當地自治運動中居於核心地位。通過乩壇成員的交遊網絡與對外宣傳，道善壇在1920年代成為一個頗具規模的扶乩團體，吸引了上百名信眾。
本文利用道善壇刊印之善書及鸞諭資料，首先追溯道善壇成立與發展的過程，繼而呈現其扶乩活動與信仰內容。本文尤其關注道善壇信仰的地方特徵，如壇守神鄔景超的身分，及鸞諭對地方事務的關懷。其次，本文將考察乩壇成員的身分及其社會活動。道善壇與至元善堂的主事者多為川沙鄉紳，他們中的一部分在清末民初取得了地方自治的領導權，成為當地商會、農會及自治籌備公所的領頭人。因此，道善壇還是一個地方精英群體的集體行動，這個群體和川沙其他精英（如黃炎培等新派人士）之間的界線與對照值得探討。最後，道善壇並非一個孤立的扶乩團體，它與南匯輔化壇、上海覽德軒等鸞壇關係密切。本文將利用相關鸞諭史料，揭示當時存在於上海周邊地區的這一鸞壇網絡。
This case study of the Daoshan tan (“Altar of Doing
Good”) in Chuansha, Jiangsu, aims to discover the links between local gentry
and spirit-writing associations in modern Jiangnan, as well as the relationship
between these groups and the local society. The Daoshan tan was a
spirit-writing group centering on Lüzu (or Patriarch Lü, Lü Dongbin), which was
established inside the Zhiyuan Charity Hall in 1895 by Zhu Yuanshao, a member
of the Chuansha gentry, and his peers. The Zhiyuan Charity Hall, located in the
county seat, was the biggest charitable organization in Chuansha during the
late Qing and early Republican periods, and also played a vital role in the
Local Self-government Campaign. Thanks to its members’ social networks and
efforts at spreading its teachings, the Daoshan tan grew into a large group
with over two hundred followers by the end of the 1920s.
This paper employs Daoshan tan’s published revelations and morality books to achieve the following goals. First, it describes the group’s establishment and its spirit-writing rituals based on a discussion that focuses on the local characteristics of Daoshan tan, including the identity of its patron deity Wu Jingchao and divine attention to local society. Second, it investigates this group’s members and their public activities. Leaders of the Daoshan tan and Zhiyuan Charity Hall were mainly Chuansha gentry, some of whom served as leaders in local government during the early twentieth century and also as chairmen of new groups, including the chamber of commerce, the peasant association, and the self-government preparatory office. Therefore, Daoshan tan was not only a spirit-writing association but also an organization of certain Chuansha elites. The comparison between this group and other elites in Chuansha (especially the New-School elites led by Huang Yanpei) sheds new light on features of Chuansha’s local society. Lastly, the Daoshan tan was closely related to a series of spirit-writing groups such as the Fuhua tan in Nanhui and Lande xuan in Shanghai, which reveals that this altar was a key part of a phoenix hall network in Shanghai and its environs.