廟碑與地方社會――以大溪福仁宮為例

Temple inscriptions and local society --the case study of the Furen temple of Daxi

"近代約莫19世紀中葉，處於山區邊緣的大溪（大嵙崁），因大漢溪河運之利而興起。福仁宮為大溪人口中的「大廟」，主祀開漳聖王，為漳州移民重要信仰，創建於嘉慶18年（1813），由漳州人的拓墾組織「福仁季」獻地所建。廟內現存立於清代及日治時期之石碑共有五塊，嵌於福仁宮三川殿右壁。 這五塊石碑中，「公議嚴禁惡習碑」是由各類地方菁英如墾戶、業戶、通事、佃首等所領銜，公議禁賭、禁流丐、禁窩藏匪類等，並訴諸各種強制手段，諸如拆屋逐人等，來維繫大溪當地的善良風俗。「建造敬字亭碑」是眾人鳩資合建敬字亭，以傳播敬聖、惜字之傳統文化。「天上聖母祀典田業碑」是將神明會的田產來源、用途、會份、名次，並田業坐址銘石登載。「福仁宮田業緣金碑」則是記載光緒10、12年兩次建醮所收緣金之數量、用途及購買田業之坐址。「嚴禁破壞龍脈碑」，則因林本源佃人在葫蘆坑一帶開築水圳，恐損傷龍脈，特立石碑以為禁。碑文除了呈現臺灣漢人之風水觀外，並將地方之發展歸因龍脈之完好或傷損。 由此可知，清末至日治初期的大溪福仁宮，不僅扮演著地方社會的信仰中心，還是各類公眾訊息的發佈、傳遞與接收之場域。地方菁英藉由此一神聖場域，將價值觀刻於石碑上，希冀能眾所皆知且流傳久遠。"

Daxi(大溪),the town located on the edge of mountain and was rising due to the river transportation in Dahan river(大漢溪) in the middle of the 19th century. Daxi residents called Fu-ren kung(福仁宮) as the greatest temple, which lord of the Kai zhang sheng wang(開漳聖王) was important belief for Zhangzhou immigrants. Fu-ren kung was founded in 1813 by Zhangzhou people's land reclamation organization ''Furen Ji''(福仁季). Inside the temple, there are five stele embedded in the right wall of Sanchuandian(三川殿) that are erected around the Qing period and the Japanese colonial period. Of these five steles, “Gong yi yan jin exi bei”(公議嚴禁惡習碑) was erected by local elites, as Ken hu(墾戶), Ye hu(業戶), Tong shci(通事), Dian shou(佃首) for prohibiting gambling, beggars come from outside, providing house for bandits. To maintain the good customs of Daxi, these local elites used all kinds of mandatory methods, such as demolish house, expel beggars. “Jian zao jing zi ting bei”(建造敬字亭碑) records traditional culture and how people raise money to build “Jing zi ting”(敬字亭) at that time. “Tian shang sheng mu si dian tian ye bei”(天上聖母祀典田業碑) records the source, the use rage, the shares, the rank, and the address of farmland. “Fu-ren kung tian ye yuan jin bei”(福仁宮田業緣金碑) records the amount, the use rage of yuan jin (緣金)and location of farmland purchased by yuan jin in twice Chiu(醮) in 1884 and 1886. “Yan jin po huai long mai bei”(嚴禁破壞龍脈碑) was erected for strictly forbidding to destroy the Dragon veins(龍脈) due to farmers opened waterway in the Hulukeng(葫蘆坑) area. In addition to showing the Feng Shui view(風水觀) of the Hans in Taiwan, the inscriptions attribute the development of local society to the intactness or damage of the dragon veins. Therefore, from late Qing China to early Japanese colonial period, Fu-ren kung not only plays the role of the religious center of the local society, but also the field for the release, transmission and reception of various public messages in Daxi. With this sacred field, local elites have engraved values on the stele, hoping to be known and passed down for a long time.