明清鄱阳湖地区民间水神信仰初探
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摘要
明清时期,鄱阳湖地区洪涝灾害频繁,民众苦不堪言,因此,围绕水体产生了诸多水神信仰。鄱阳湖区民间水神有自然水神、人格水神和动物水神,并呈现出本土化、多元化、功利化、政治化色彩等特点。这些特点使得鄱阳湖地区民间水神信仰信众广泛,庙宇广建,至今犹存。究其主要原由是民众精神上的渴求、民间水神的灵异、慰藉百姓禳灾的心理、国家祭祀的导向作用和文化控制与维护社会稳定。
During Ming and Qing Dynasty,the Poyang Lake area is haunted by frequent disasters,and the local people were always troubled by alternative flood or draught. Therefore,there emerged various kinds of folk worship of water god,who is represented by such forms as natural water god,and water god in human image and animal image.The water god worship is characteristics of localization of the gods,diversification in sources,utilitarianization in beliefs,and political ritual. These characteristics enable the water god worship in Poyang Lake area to prevail over one hundred years,with a large number of believers and numerous temples. The main reason for the existence of water god worship in Poyang Lake area is that it meets the needs of the people's spiritual aspiration,and provides solace to the people who were eager to rid themselves of disasters; and that it is consistent with the practice of national memorial and beneficial for cultural manipulation and social stability.
During Ming and Qing Dynasty,the Poyang Lake area is haunted by frequent disasters,and the local people were always troubled by alternative flood or draught. Therefore,there emerged various kinds of folk worship of water god,who is represented by such forms as natural water god,and water god in human image and animal image.The water god worship is characteristics of localization of the gods,diversification in sources,utilitarianization in beliefs,and political ritual. These characteristics enable the water god worship in Poyang Lake area to prevail over one hundred years,with a large number of believers and numerous temples. The main reason for the existence of water god worship in Poyang Lake area is that it meets the needs of the people's spiritual aspiration,and provides solace to the people who were eager to rid themselves of disasters; and that it is consistent with the practice of national memorial and beneficial for cultural manipulation and social stability.
引文
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(1)释观行.庐山寺庙知多少[M].庐山归元弥陀寺印行,2002:156。
[2]程宇昌.明清时期鄱阳湖民间信仰研究[D].武汉:华中师范大学,2012.
[3]扶松华.环鄱阳湖的民间信仰[D].南昌:南昌大学,2006.
[4]斯军.长江与鄱阳湖交汇区域典型水神信仰变迁研究[D].广州:暨南大学,2011.
[5]魏斌.宫亭庙传说:中古早期庐山的信仰空间[J].历史研究,2010(2):46-64.
[6]王华,周海燕.略论鄱阳张王信仰的主题变迁[J].江西社会科学,2012(5):112-115.
[7]程宇昌.明清鄱阳湖区元将军崇拜探析[J].江西师范大学学报:哲学社会科学版,2012(5):109-115.
[8]锡真,石景芬.饶州府志[M].同治十一年刊本.
[9]盛元.南康府志[M].同治十一年刊本.
[10]魏元旷.南昌县志[M].民国二十四年刊本.
[11]达春布,黄凤楼.九江府志[M].同治十三年刊本.
[12]邓艇辑.熊为霖.清江县志[M].乾隆四十五年刊本,338-339.[13〗陈鼎.黄凤楼.德化县志[M].同治十一年刊本,31.[14〗王克生,黄国瑞.鄱阳县志[M].康熙二十二年刊本,319.
[15]程直仞.梅花阁集[M].道光十五年刊本.
[16]许应荣,曾作修.南昌府志[M].同治十二年刊本,830.
[17]张庭珩,华祝三.铅山县志[M].同治十二年刊本,467.
[18]承霈修,社友棠,杨兆崧.新建县志[M].同治十年刊本.
[19]九江县志编纂委员会.九江县志[M].北京:新华出版社,1996.
[20]李代良.鄱阳湖历代诗选[M].南昌:百花洲文艺出版社,2012:247.
[21]鲁王孙,徐孟深.都昌县志[M].康熙三十三年补刊本,120.
[22]狄学耕,刘庭辉,黄昌藩.都昌县志[M].同治十一年刊本.
[23]许怀林.江西文化[M].合肥:安徽教育出版社,2006:442.
[24]梁洪生,李平亮.江西通史(清前期卷)[M].南昌:江西人民出版社,2008:248.
[25]赵树国.试论明清鲁中地区水神信仰[J].东方论坛,2010(5):22-27
[26]向柏松.中国水崇拜与古代政治[J].中南民族大学学报:人文社会科学版,1996(4):53-58.
[27]政协九江市文史委员会.九江老字号[M].九江:赣出内字(96)32号,313.
[28]江西气象志编纂委员会.江西省气象志[M].北京:方志出版社,1997.
[29]郑翔.庐山历代诗词全集[M].上海:上海古籍出版社,2010:6205-6206.
[30]胡普江.干越历代名人诗词集[M].香港:银河出版社,2003:175.
[31]袁钰.历史时期洪洞水神信仰问题初探[J].太原师范学院学报:社会科学版,2007(6):30-34.
[32]梁家贵.从“鲁义姑”信仰看民间信仰的社会功能[N].中国社会科学院院报,2006-01-26.
[33]程宇昌.文化认同与社会控制:明清鄱阳湖区周颠仙信仰[J].南昌工程学院学报,2013(5):12-15.
(1)释观行.庐山寺庙知多少[M].庐山归元弥陀寺印行,2002:156。