「中央－四方」空間模型：五營信仰的營衛與境域觀

A Cosmic Model of “One Center, Four Regions”: The Concepts of Defense in the Worship of Five Camps Soldiers

現存於台灣以及中國西南地區的五營信仰，特別是在台灣漢人社會普遍存在，可以與土地信仰並行，成為營衛生存境域的象徵。其原始型態乃早期道教轉化先秦禮制，漢代確定中央三秦，而四方（東九夷、南八蠻、西六戎、北七狄）則為服裔之國，這種帝國的營衛隱喻，從道教法儀中的護壇儀式，後來被法派所吸納而與地方的護境意識結合。這種信仰雖是民間小法與地方民眾所維繫的「小道」，卻具體實踐了「中央－四方」的空間模型，借由定期性的收兵、放兵意識，使人境成為宜於人居住的境域。這種居安意識雖是小道，作為村落共同體的象徵，卻是具現了村社之人的歸屬感，既是社會學意義上的權利與義務關係，也是宗教上營衛與鎮安的意義。從這種小法、小道理解村社之人的宇宙觀，就可發現這種安居、秩序的居住心理，確實反映人作為宗教人，在生活世界希企神聖之需求。

The worship of Five Camps Soldiers 五營信仰 currently practised on Taiwan and in southwestern China is a popular religious practice, especially in the Han Chinese community. Together with the Earth belief 土地信仰, it can be viewed as a symbol of defense by which devotees employ to protect their residential territory. Originating from the early Daoist beliefs, its ritual is a modified version of pre-Qin ritual propriety, and its organization, established in the Han Dynasty, consists of Three Qins 三秦 and Four Regions 四方. Located in the center are the Three Qins, and on the periphery, the Four Regions, which refer symbolically to the 30 protectorates of the “empire,” namely, the nine Yi tribes in the east 東九夷, the eight Man tribes in the south 南八蠻, the six Rong tribes in the west 西六戎, and finally the seven Di tribes in the north 北七狄. Functioning as an imperial metaphor of defense, this religious organization, including the ritual of protecting tan (or, altar) 護壇儀式, is later adapted by the Fa School 法派and then integrated with local residential guarding programs. The worship may be taken as an exorcistic minor rite 小法. However, it realizes concretely the cosmic model of “One Center Four Regions,” and by commanding the celestial soldiers to advance or to retreat on a regular basis, it keeps the human realm a safe place to live. It may also sound like some minor arts 小道, but nevertheless it serves as a symbol for the village community and practically provides the villagers with a sense of belonging. In sum, it creates a relationship that speaks of right and obligation, as shown in sociology, and protection and safety as one may find in any religions. From the study of how the villages perceive the cosmos, and what they ask for from these celestial soldiers, we find a communal psychology that craves for protection in general and safety in the residential area. Finally, the study shows that human beings, as a religious entity, look beyond the living world: they seek for order and sacredness in their living environment as well.