臺灣之瘟神廟

THE TEMPLE OF THE GODS OF EPIDEMICS IN TAIWAN

筆者從事中國瘟神信仰之民俗學的研究，於茲有年，正在整理是項工作之結果。其有關臺灣部份，在赴田野工作前，管就文獻上，先作宏汎準備調查。該時所得資料，關於瘟神廟之建置者較多；蓋以所用文獻，清代方志及日據時擋案居多，而其記載，概由歷史、地理的觀點所作之故。茲將其建廟之資料加以整理，略付考察，先行發表。第一章：就福建及臺灣資料，儘量搜羅，將其導致建廟之人生地理的記載，分別作年代記之排列。第二章：利用國人、外人所著志書、筆記及採風錄等所見早期臺灣瘟神廟之記載，由歷史上追尋此一信仰由福建漸入臺灣之踪跡，以及其在臺灣島上之傳播。惟廟宇之建置，固非一蹴可成，而隨時代之遞嬗，興廢改革，在所難免。故每一廟宇之資料，均須有一個系譜的整理，其項目則包括廟稱、位置、建築、沿革、祀神、祭典、維持財源、祭祀團體、信徒、對外關係、特殊傳說及其他事項等在內，頗為繁雜。第三章即此類研究，而以臺灣最具代表性的南鯤鯓廟為個例。將臺民建廟之宗教心理，散見於建廟緣起之記載者，特述於第四章。過去邊境社會（frontier society）拓土僑居之生活條件，有濃厚地反映其中者。由資料之統計，可發現臺地建廟更有諸多特點，第五章乃就下列四種統計作此闡明；該統計為廟宇之分佈、廟數之消長、廟稱類別、祀神之類別與複數之主神。

The WEN SHEN (瘟神)are members of the groups of gods of pestilence, of which WANG YEH (王爺) group is most dominant.The homeland par excellence of theWEN SHEN cult is the provinces of Fukien and Kuangtung on the southeastern China coast,where heavy forestation and asub-tropical climate long formed a natural breeding place for epidemics and plague. During the long history of documented epidemics dating from the Han Dynasty up to the recent development of scientific medical knowledge, in their attempts to allay the death tolls of these almost yearly calamities the people had recourse only to the resultant legion of shamans or mediums. Much the same situation prevailed when immigrants from those two provincesarrived on Taiwan.From the earliest available accounts in the latter part of the Ming Dynasty through the time of the Japanese occupation, statistics of deaths from disease and at the hands of the aborigine tribes indicate almost unbelievable hardships endured by these Chinese pioneers in establishing themselves on Taiwan. As aconsequence, wherever the pioneers spread they carried with them the practice of propitiation of the WEN SHEN. By1918 the Japanese counted over 450 temples dedicated to these Gods of Pestilence, WANG YEH in Taiwan, a number second only to that for the FU TE CHENG SHEN (福德正神)or Earth God. By the time of the author's own research in 1960, the Gods of Pestilence occupied first place with some 730 temples, as compared with327temples dedicated to the Earth God.The latter figure does not, however, include the innumerable small T'U TI MIAO (土地廟)or Earth God shrines. The NAN K'UN SHEN (南鯤鯓) Temple in T'ainan is the largest and most beautiful of Taiwan's temples dedicated to the Gods of Pestilence, and represents a sort of “ideal type”representative of the rest. Adherents from all parts of Taiwan visit this temple, which is dedicated to five popular WANG YEH or “princes” surnamed LI (李), CH'IH (池), WU (吳), CHU (朱) and FAN (范). WANG YEH Temples are most commonly dedicated to either three or five WANG YEH, Although as many as twelve are sometimes found in a single temple. Since its establishment during the Ming Dynasty continuous beautification and improvements have been made to the NAN K'UN SHEN temple by various individuals. Several religious motives may be traced underlying the establishment of different types of temples. The Chinese immigrants often brought from their local temples on the mainland holy relics such as live-coal or ashes from incense, or idols, which were then used in family rites on Taiwan, for protection when fighting the aborigines as well as protection from disease. As the immigrant population increased and villages were formed, these relics were enshrined and became objects of worship for the entire village, and associations comprised of a regular membership were formed to collect money and perform other functions in connection with maintenance of the shrine. As villages grew and became more prosperous, more and more temples were constructed for purposes such as education, as a result of popular Buddhism, or to honor the patron saints or deities of particular professions. Many were in honor of the patrol gods of the original home village on the mainland, and others were family or clan temples. Sometimes WANG YEH boats (王爺船) or spirit boats of the Gods of Pestilence launched from the mainland in rites for the banishment of disease were carried by the currents to Taiwan. The people believed that shrines must be set up for the idols from these boats, otherwise the diseases “banished”from the mainland would be inflicted upon the area where the boat or idol washed ashore. WANG YEH temples established for this reason are most numerous in the Pescadores and along the southwestern coast of Taiwan. During epidemics, relics were often brought from an established temple and a sort of temporary shrine erected for them in the stricken village. If the villagers felt the particular deity invoked had in fact helped chase away the disease, a permanent temple might be constructed later. A few temples dedicated to the WANG YEH were due to the fear of the malevolent ghost of a local person of exceptional bravery, a bad man, or someone who had died an unnatural death or in battle. Since the Gods or Spirits o Pestilence are conceived of as flying ceaselessly around in the air, offerings are sometimes made to prominent trees or stones which might become identified with the WEN SHEN as a result of the latter inadvertently bumping into them. Considerable synchretism of the Gods of Pestilence with other deities has been an outgrowth of similar or overlapping functional attributes. Whereas the WANG YEH are supplicated for the protection of voyagers and alleviation of epidemics and other catastrophes, MA TSU (媽祖) or T'lENHOU (天后 “Empress of Heaven”)is also venerated, particularly in southern China, as the supreme divinity of the waters. Miraculous lights which fishermen clain have guided them safely to port during typhoons at sea may then be attributed either to the WANG YEH or to MA TSU. Further, the PAO SHENG TA TI(保生大帝)or “King of Medicine,”adeified local medical practitioner of Fukien province, is also believed to be able to alleviate Pestilence, so he has also come to be closely associated with the Gods of Pestilence. One might expect that with the virtual conquest of epidemics by modern medicine the WEN SHEN cult would gradually disappear. But in fact, the cultcontinues to increase. This is due partly to synchretism and a broadening of functions attributed to them to the point that now the WANG YEH appear to be gradually assuming the role of PAO CHING AN MIN (保境安民)or all-purpose protectors of mankind.