清代官祀空間的祭祝關係及台灣附祀空間特徵之探討

A Study on the Spatial Relationship of Official Worship in Ching Dynasty and the Spatial Characteristics of Attached Worship in Taiwan

清代官方祀典可以簡單分成大祀、中祀、群祀三個等級，台灣一地曾隸屬省府（州）縣層級，其官祀建築基本上包括社稷、先農、風雲雷雨、山川、城隍、先師、關帝、文昌、厲鬼等類型。這些官方典禮按規定必須於固定的時間，依照制式的儀節與規定進行。官祀建築正是提供這些典禮進行的特定建築空間，其內部的神祇關係可以歸納成正位、配位、從位三種，而其祭祀關係因而又有主祀、配祀、從祀之分。儘管如此，基於特殊的因素所致，由於缺乏固定的舉行場所，出現了許多官祀空間改置其它官方或民間廟宇建築的案例，例如節孝祠（澎湖）、昭忠祠（台東）、厲壇（苑裡）、文昌廟（北埔）附祀各地天后宮等案例。影響所及，其所屬的祭祀關係也與原有廟宇的主祀對象，出現了包括合祀、從祀、附祀或省略的情形。本文擬就清代官祀祭典儀式內容與相關空間、建築的關餘，先行界定並釐清諸多用詞的儀式空間意涵，並以台灣地區官祀空間「附祀」其它廟宇的現象為題，透過各地附祀案例的討論，除了藉由儀式空間的解析以釐清其所展現的特殊祭祀關像外，並就官祀與民祀關連性的討論，進一步探討附祀的特質與空間意涵。

The official cult in Ching dynasty had three distinct ceremony ranks: Da Si 大祀, Zhong Si 中祀and Qun Si 群祀. Rituals had to be held in regular time and immovable space. The most important thing was that must be kept upon the strict regulations of official ceremony. According to the administrative hierarchy of Taiwan, the ceremony of worships had included She Gi 社稷, Xian Nong 先農, Fengyun Leiyu 風雲雷雨、Shan Chuan 山川、Confucius 孔子, Guan Di 關帝, Wen Chang 文昌, Demon Hordes 厲鬼, the city god 城隍, and so on. Because of the difference of spatial and ritual relation between each gods, that status of god may be distinguished into 'main worship 主祀', 'secondary worship 配祀' and 'accessory worship 從祀'. Nevertheless, because of some particular reasons, there had some official ritual spaces were 'attached' into other altar (temple). Therefore, this study is going to understand the various offering relation and definition between each official ritual space that had attached into an altar (temple) by the discussion of the ritual space. Further more, by comparing the difference between official cult and local cult. This paper aims to explore the characters and spatial meanings about the 'attached cult 附祀'.