唐宋元明城隍信仰的建構與詮釋

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Title:	唐宋元明城隍信仰的建構與詮釋 The Construction and Explanation for the Belief of Cheng Huang in Tang, Song ,Yuan and Ming
Authors:	龍玉芬
Contributors:	史學系
Keywords:	城隍信仰城隍民間信仰正祀祀典 the Belief of Cheng Huang Cheng Huang folk belief legal belief register of sacrifices
Date:	2022
Issue Date:	2023-03-16 09:02:01 (UTC+8)
Abstract:	城隍信仰的發展，就是一個南方祠神與中原文明相遇，從衝突到調和，再到接納與尊崇的一個歷程。城隍這個原生於南方的城市土地神，因受有德者配食觀念的影響，從一開始就被民間詮釋為人格神的屬性。最晚從六世紀中葉開始，官方領域與城隍神的相遇就有了正式的文字記錄，當時官方對城隍的定義是等同社稷、固護城池的自然神。這個詮釋，奠定了一千多年官方領域對城隍的基礎定義。在唐代，來自北方的長吏帶著中原正統文明的優越感到南方任職，他們即使尊重地方傳統祝禱於城隍，也以異於民間的觀點，將自然神城隍的詮釋引入地方，反映了中原文明對南方祠祀文化的排斥。到了北宋，即使神的合法性被國家所認可。但是在儒家領域並非如此，南方土地神城隍與中原正統土地神社稷因兩者屬性相同，職權重疊，城隍侵犯到社稷在地方上至尊的地位，引發了士大夫的不滿。宋室南遷之後，許多士大夫們自幼生長在城隍信仰圈內，他們積極為建構城隍的正統性而努力，甚至試圖消弭官方自然神與民間人格神城隍解釋的鴻溝，調和中原與南方文化對土地神的信仰差異。蒙元統治時期，國家直接定義城隍為人格神，並將神在民間掌理冥判的職能引進官方領域中，使原本輔佐農功、固護城池的城隍，開始參與了陽世司法案件的偵辦。另一方面，唐代民間的城隍神，在原生地發展出審判官員、追求尊卑平等的思想，但在兩大制度性宗教與士大夫的形塑下，逐漸將不符合主流文化要求的叛逆元素泯除，將城隍神導向勸善教化及服從科層體制規範的形象，也讓以卑犯上的城隍審判故事，沉寂了近三百年的時間。但是，慶喜與陸小連報仇兩則故事的偶爾出現，說明了唐末城隍審判故事裡的精神並未完全消失，只是暫時隱藏在地域社會中，以非文本的形式進行傳承，為小民主持公道、追求尊卑平等的城隍並未消失。從六世紀中至宋元時期城隍信仰的發展來看，官方與民間（非官方）有著兩條延續數百年的解釋傳承，明太祖朱元璋繼承了這兩個截然不同的解釋傳承，以國家權威，將城隍神符號予以標準化。洪武三年改制，與其說是朝臣慣習派與理念派的內鬥，或是道教與儒教的競爭，還不如說是朱元璋和他的大臣們，希望透過禮制的改革，凸顯政權之於元朝及元末割據勢力的文化正統；再以被儒家改造後的城隍神，取代於禮為瀆的三皇神。朱元璋用古典儒家義理標準化城隍神，使之通祀於南北地域，從而在精神層面上，樹立大明帝國的正統性；再由全中國共同的祭厲儀式，形塑出由鄉至府、縣，再至國家的信仰序階，建構帝國一統的隱喻。 The development of Chenghuang belief is a process of encounter between a southern god and the civilization of the Central Plains, from conflict to reconciliation, to acceptance and respect. This southern urban land god has been interpreted by the people as the attribute of a personal god from the very beginning. At the latest from the mid-sixth century, there was an official written record of the encounter between the official realm and the city god. At that time, the official definition of the city god was the god of the land and the god of nature who guarded the city. This interpretation has laid the foundational definition of the city god in the official field for more than a thousand years. In the Tang Dynasty, officials from the north came to the south with a sense of superiority of the orthodox civilization of the Central Plains. Even though they respected the local tradition and worshipped the city god, they introduced the interpretation of the natural god of the city god into the local area with a viewpoint different from that of the people, reflecting their Rejection of southern sacrificial culture. In the Northern Song Dynasty, even the legitimacy of the gods was recognized by the state. But this is not the case in the field of Confucianism. The southern land gods and the orthodox land gods in the Central Plains have the same attributes and overlapping functions. The Chenghuang violated the local supreme status of the land gods in the Central Plains, causing dissatisfaction among scholars and officials. During the Southern Song Dynasty, many scholar-bureaucrats actively constructed the orthodoxy of the city god and reconciled the differences in the beliefs of the land god between the Central Plains and the southern cultures. In the Yuan Dynasty, the state directly defined the Chenghuang as the Personality God, and introduced the interpretation that He was in charge of the judgment after death into the official realm. On the other hand, the city gods of the local society in the Tang Dynasty developed the idea of judging officials and pursuing equality. However, under the transformation of Buddhism, Taoism and scholar-officials, the rebellious factor was gradually eliminated, and the story of the City God's trial, which pursued equality, was silent for nearly three hundred years. However, the spirit of pursuing equality in the stories of Chenghuang in the late Tang Dynasty did not completely disappear, but was temporarily hidden in the regional society and passed on in a non-text form. Judging from the development of the belief in the city god from the middle of the sixth century to the Song and Yuan dynasties, the official and the unofficial have two interpretations that have lasted for hundreds of years. Ming Taizu inherited these two different interpretations to standardize the City God.
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