民国“盗跖”河神化与泰山民间意识的演变

摘要

＂ Daozhi＂ was modeled as a god and sacrificed in Taishan by the folk society during Qing Dy-nasty, once it was connected to the official river god Four King of Gold Long. due to the special reasons as the belief of ＂Changmen＂ and Sciomantic for god During the Republic of Ehina, appearance, the effective snake - ＂King Liu＂ - as the incarnation of ＂Daozhi＂, became the only river god in the two new - built ＂King Temple＂ locally. The folk consciousness, based on belief and customs of ＂Daozhi＂ , is with the implication of religious emotion for communicating with gods and ghosts. It has self - consistency of local daily life, neither agreeing with, nor resisting purposely the government authority and chief literature signals. The local conversion of Taishan fiver god from official to folk indicates that, under the conditions of being in social vulnerable and lacking of social insurance. The common folk always tries to face partial risks and difficulties of daily life by adopting the tradition and ceremony of Sciomantic for god appearance, and search actively the group benefits endorser and the local shared belief world.%“盗跖”在清代被民间社会塑造为神灵，私祀于泰山，一度与官方河神金龙四大王产生关联。民国时期，由于泰山民间的“常门”信仰与扶乩降神的特殊因缘，作为“盗跖”化身的灵蛇“柳大王”代替了金龙四大王谢绪，成为当地两座新修“大王庙”的唯一河神。这种基于“盗跖”信仰习俗的民间意识隐含着与鬼神交通的宗教情怀，但其并不认同也无意对抗国家权力与主流文化符号。尽管其一直没有得到文化精英与国家政府的认可，但却具有地方日常生活的自洽性，并非完全的“盗跖”活动。泰山河神角色从官到民的地方性转换表明，普通民众在处于社会弱势而又缺少社会保障的情况下，通常会借用扶乩降神的传统与仪式以应对日常生活的部分风险与困境，并积极寻求群体利益的代言人和地方共享的信仰世界。