家族與鸞堂：以淡水行忠堂為討論中心

Abstract

鸞堂是質介於「民間信仰」與「教派」之間的宗教場域。其具備：一、救劫色彩；二、祭祀恩主、崇拜玉皇；三、以扶鸞作為儀式，四、製作鸞書等特色。 本文以1899年，由淡水燕樓李氏家族所創立的行忠堂作為個案，試圖從「傳播」、「鞏固」與「變遷」的角度，考察該堂的發展與經營策略。再者，提出「香火權威」與「堂際網絡」兩個概念，分析鸞堂如何在不同時期吸引信徒、鞏固信仰。其中「香火權威」可視為廟宇的特色與吸引信徒的重要媒介。而「堂際網絡」則是闡述鸞堂和其他廟宇之間的交流形態。 1899年，行忠堂創堂後，便以扶鸞問事、醫療與著作鸞書作為其香火權威。並使用「體制禮式」的傳播、協助著書、校正鸞書等形式，建立與其它鸞堂的連結。 戰後，伴隨宗教生態的轉變、官方對宗教醫療的禁止，與自身「著作鸞書」能力的式微，行忠堂開始採用「新型香火權威」，如：納入新神明、興建祈夢室與舉辦法會等，作為應對措施。其中「法會」更成為廟宇經營的主要支柱，而「誦經團」則成為「新型堂際網絡」的重要媒介。Phoenix halls (luantang 鸞堂) constitute a form of religious life situated between sectarian movements and temple cults. Their main features include millennial beliefs, worships of the Benevolent Lords (Enzhu 恩主) and Jade Emperor, spirit-writing rituals, and the production of morality books plus other sacred texts. This dissertation focuses on one of northern Taiwan’s most important phoenix halls, the Xingzhong Tang (Hall of Transmitting Loyalty), founded in Danshui 淡水 by the Li family in 1899. I explore the development of this phoenix hall in terms of its dissemination of beliefs and practices, consolidation of status and influence, and ability to adapt to changing times. In addition, I draw on the concepts of “incense power” and “phoenix hall networks” to trace how the Xingzhong Tang was able to attract worshippers while also establishing links with other important sacred sites. Beginning with its establishment in 1899, the Xingzhong Tang actively utilized spirit-writing, healing, and the production of morality books to enhance its incense power. In addition, it relied on patterns of “systemic ritualization” (tizhi lishi 體制禮式), while also editing morality books in order to make connections to other temples. All of this changed after World War II, when Nationalist (KMT) government local authorities strove to ban spirit-writing for medicinal purposes, while the practice of spirit-writing suffered a decline due to shortage of qualified personnel. In response, the Xingzhong Tang promoted innovative forms of incense power, including the worship of new deities, setting up a room where worshippers could spend the night to receive messages from deities during dreams, and staging Dipper Bushel Ceremonies (lidou fahui 禮斗法會) plus Daoist Offering Ceremonies (jianjiao fahui 建醮法會) with scripture chanting troupes (songjing tuan 誦經團), all of which constituted a new type of religious ecology. Thus, the history of the Xingzhong Tang reveals the gradual disappearance of older types of phoenix hall beliefs and practices followed by their being superseded by the adoption of new ones.