謝瑞隆。〈濁水溪沖積平原「拜溪」民俗之考察研究〉。《民俗曲藝》227 (2025.3): 137–84。
Hsieh Jui-long. “An Investigative Study of “River Worship” Folklore in the Zhuoshui River Alluvial Plain.” Journal of Chinese Ritual, Theatre and Folklore 227 (2025.3): 137–84.
Abstract
關於濁水溪沖積平原拜溪民俗，從空間分布來看，拜溪聚落主要分布在東螺溪南岸、西螺溪北岸的臨溪聚落（彰化縣境），其中北斗鎮、溪州鄉、二林鎮一帶的拜溪民俗甚為流行；整體而言，該地域拜溪民俗以東螺溪水路為主要傳播路徑，再輔以南北縱貫古道陸路傳衍，從而發散出一個大區域性的拜溪文化圈。在時間軸上，各地聚落拜溪民俗大多依附1898年戊戌年大水災的水患記憶而發展，各聚落拜溪的歲時節俗主要落在農曆六至八月間，以六或八月為祭祀日的民俗或多與1898年戊戌年大水災的口傳記憶有關，以七月為祭祀日的民俗複合漢人農曆七月歲時普度的民間知識而舉行。再者，濁水溪沖積平原聚落的拜溪民俗的祭祀對象多偏向無主亡靈的鬼魅，多處聚落衍生出溪王河神英靈是介於鬼神之間的「神化的鬼」或「小神」、「邪神」，並非是一般定義下的神明，因此聚落在進行拜溪儀式時普遍都要迎請在庄神明坐鎮，有些聚落拜溪民俗鏈結祭祀具有神性的石敢當以及神樹水神而產生拜溪複合水患辟邪物的祭祀形態。
This study examines “river worship” folklore in the Zhuoshui
River alluvial plain. In terms of spatial distribution, river worshiping
settlements are primarily scattered along the south bank of the Dongluo River
and the north bank of the Xiluo River (within Changhua County). This custom is
particularly prevalent in the areas of Beidou Town, Xizhou Township, and Erlin
Town, with the Dongluo River waterway serving as the primary route for the
dissemination of these practices and the old north-south passageway also
contributing to their spread and a river worship cultural sphere taking shape
in this region. Chronologically, river worship in various settlements largely
stems from the collective memory of a devastating flood that occurred in 1898.
The timing of these rituals typically falls between the sixth and eighth lunar
months, while those in the seventh month incorporate elements from the
traditional Chinese Ghost Festival. Furthermore, the objects of river worship
in the Zhuoshui River alluvial plain tend to be desolate spirits and hungry
ghosts. Many settlements have developed cults to a “River King” or “River God”
whose characteristics lie somewhere between those of a ghost or a god, often
described as a “deified ghost,” “minor deity,” or even a “malevolent deity”
rather than a deity in the conventional sense. Consequently, when conducting
river worship rituals, settlements usually invite their local tutelary deities
to preside. Some settlements even link river worship with the apotropaic stone
talismans (Shigandang), sacred trees, and water spirits, forming a composite
ritual technique that integrates river worship with flood aversion practices.