神龕上的祖姑婆：何仙姑信仰與泛珠三角地區的女性崇拜

Great-Aunts Worshiped in Shrines: The Goddess He Xiangu Cult and Female Worship in the Greater Pearl River Delta Region

廖小菁(Hsiao-Ching Liao)

抗婚 ； 女神 ； 女性祖先 ； 祖姑 ； 宗族 ； marriage resistance ； goddess ； ancestress ； great-aunt ； lineage

近代中國婦女史研究

26期（2015 / 12 / 01）

133 - 191

繁體中文

抗婚是中國女神傳說中常見的核心主題。過去的研究多視其為女性對父權社會秩序的反抗，著眼於未嫁女性的身分對於從夫居(virilocal)的父系家族結構可能造成的衝擊。本文藉由探討廣東增城何仙姑信仰在明清時期的發展與泛珠江三角洲地區特有的女性祖先崇拜傳統─祖姑之祀，試圖指出，拒絕婚嫁的女性角色向來是當地土俗傳統中視以為常的女性形象，甚至是地方社會奉之為神聖的崇拜對象。當宗族制度於明清時期成為廣東地區鋪排社會秩序與創造社群身分認同的主要機制後，早期地方傳統中抗婚的女性形象透過宗族語言的轉化與操作，不僅成為個別宗族團體用來建構社群認同與更新我群邊界的重要文化資源，也因此在宗族社區中被賦予具有正當性的享祀地位。往昔許多論者所謂，未婚無嗣的女子由於不能透過婚姻歸於正常祭祀秩序之中，所以是父系繼嗣原則所支撐的社會秩序潛在的污染或威脅。本文藉由泛珠三角的女神與祖姑信仰的例子說明，在威脅之外，也存在挹助甚至強化這種社會秩序的穩定力量。女性是污穢抑或聖潔的象徵、是在社會的邊緣或中心得到安頓，端看社區的選擇、操作與實踐。

Resistance to marriage is a significant theme found often in the legends of Chinese female deities. Based on ananalysis of the Goddess He Xiangu (Transcendent Maiden He) cult in Zengcheng, Guangdong and paternal great-aunt worship in the Greater Pearl River Delta-both examples of cults centering on unmarried females-this article shows that female resistance to marriage was widely accepted and practiced in the regional custom. Before the Ming-Qing period, not only was this practice considered normative, but such women were even promoted as deities or family ancestresses. Furthermore, while the lineage system became socially dominant in the Ming-Qing period, the anti-marriage females found in early local or family legends had been transformed into a specific kind of lineage ancestress-the ＂great-aunt.＂ Lineage groups appropriated the ancestral worship dedicated to such figures to construct community identity and renew it over time. By focusing on the perceived potential pollution or damaging impact of unmarried women, previous studies have generally interpreted female marriage resistanceas opposition to the Chinese patrilineal-virilocal social structure. However, investigation into the unmarried female cult in the Greater Pearl River Delta region reveals that as well as being seen as potentially threatening to the patrilineal social order, the practice of female marriage resistance was also often viewed as supportive of this same social order. Depending on the specific community’s choices and procedures, unmarried women represented either polluting or deified symbolic powers, were seen to either threaten or support the established social order, and were positioned socially either at the periphery or the center. Resistance to marriage is a significant theme found often in the legends of Chinese female deities. Based on ananalysis of the Goddess He Xiangu (Transcendent Maiden He) cult in Zengcheng, Guangdong and paternal great-aunt worship in the Greater Pearl River Delta-both examples of cults centering on unmarried females-this article shows that female resistance to marriage was widely accepted and practiced in the regional custom. Before the Ming-Qing period, not only was this practice considered normative, but such women were even promoted as deities or family ancestresses. Furthermore, while the lineage system became socially dominant in the Ming-Qing period, the anti-marriage females found in early local or family legends had been transformed into a specific kind of lineage ancestress-the ＂great-aunt.＂ Lineage groups appropriated the ancestral worship dedicated to such figures to construct community identity and renew it over time. By focusing on the perceived potential pollution or damaging impact of unmarried women, previous studies have generally interpreted female marriage resistanceas opposition to the Chinese patrilineal-virilocal social structure. However, investigation into the unmarried female cult in the Greater Pearl River Delta region reveals that as well as being seen as potentially threatening to the patrilineal social order, the practice of female marriage resistance was also often viewed as supportive of this same social order. Depending on the specific community’s choices and procedures, unmarried women represented either polluting or deified symbolic powers, were seen to either threaten or support the established social order, and were positioned socially either at the periphery or the center.

1. 李貞德(1994)。最近中國宗教史研究中的女性問題。近代中國婦女史研究，2，251-270。
   連結：
2. 《（龍門何邨）何氏家乘》。清道光二十二年(1842)刊。藏惠州市龍門縣麻榨鎮南灘村
3. (1983)。文淵閣四庫全書。臺北:臺灣商務印書館。
4. 〔清〕陳慶新修，《增城沙隄陳氏族譜》。清乾隆四十三年(1778)重修。藏廣東省中山圖書館，編號0.189/275
5. Yetts, W. Perceval. “More Notes on the Eight Immortals.” Journal of the Royal Asiatic Society 54:3, July 1922, pp. 397-426
6. 《（增城亭子岡）何氏族譜》。1992，據清同治舊譜鈔錄。藏廣州增城市荔城街五一村。
7. 《文績公貴七郎裔‧增城何氏族譜》。1990，影印清同治七年(1868)續修刻本。藏廣東省立中山圖書館，編號：K/0.189/356.1。
8. 陳煥章，〈增城信友敬賀德肋撒瞻禮情況〉，《石室公教月刊》，期6，1930，頁23-26
9. 〔清〕張維屏等纂修，《（咸豐）龍門縣志》。咸豐元年(1851)。顯微資料，藏香港中文大學圖書館顯微資料部，編號mic/f 112
10. 《嶺南何氏增城南壆房族譜》。編修於民國十八年(1929)前後。藏東莞市石龍鎮何生家
11. 《貴七郎裔‧增城何氏族譜》。民國十八年(1929)續修刻本。藏廣州增城市正果鎮龍潭埔何屋村
12. Yetts, W. Perceval. “The Eight Immortals.” Journal of the Royal Asiatic Society 48:4, October 1916, pp.773-807
13. 浦江清，〈八仙考〉，《清華學報》，卷11 期1，1936 年1 月，頁89-136
14. 元脫脫纂修(1977)。宋史。北京:中華書局。
15. 宋方信孺(2003)。南海百咏。揚州:廣陵書社。
16. 明張文海纂修(1990)。（嘉靖）增城縣志。上海:上海書店。
17. 明陳璉、楊寶霖整理(2011)。琴軒集。上海:上海古籍出版社。
18. 明過庭訓(1997)。本朝分省人物考。上海:上海古籍出版社。
19. 明雷禮(1997)。國朝列卿紀。上海:上海古籍出版社。
20. 明雷禮(1997)。國朝列卿紀。上海:上海古籍出版社。
21. 明瞿九思(1997)。萬曆武功錄。上海:上海古籍出版社。
22. 清王思章纂修、清賴際熙纂修(2003)。（民國）增城縣志。上海:上海書店。
23. 清阮元纂修(1995)。（道光）廣東通志。上海:上海古籍出版社。
24. 清陳伯陶纂修(1967)。（民國）東莞縣志。臺北:成文出版社。
25. 清黃之雋纂修(2011)。（乾隆）江南通志。南京:鳳凰出版社。
26. 清黃宗羲(2008)。明儒學案。北京:中華書局。
27. 清萬斯同(1997)。明史。上海:上海古籍出版社。
28. 清熊學源纂修、清李寶中纂修、張慶鎔增補(1974)。（嘉慶）增城縣志。臺北:成文出版社。
29. 清蔡淑纂修、清陳輝璧纂修(2003)。（康熙）增城縣志。上海:上海辭書出版社。
30. 清戴肇辰纂修、清史澄纂修(2003)。（光緒）廣州府志。上海:上海書店。
31. Baptandier, Brigitte,Fryklund, Kristin Ingrid(Trans.)(2008).The Lady of Linshui: A Chinese Female Cult.Stanford:Stanford University Press.
32. Dudbridge, Glen(1982).Miao-shan on Stone: Two Early Inscriptions.Harvard Journal of Asiatic Studies,42(2),589-641.
33. Dudbridge, Glen(2004).The Legend of Miaoshan.Oxford:Oxford University Press.
34. Faure, David(2007).Emperor and Ancestor.Stanford:Stanford University Press.
35. Jing, Anning(1996).The Eight Immortals: The Transformation of Tang and Sung Daoist Eccentrics during the Yüan Dynasty.Arts of the Sung and Yüan,New York:
36. Potter, Jack M.(1974).Cantonese Shamanism.Religion and Ritual in Chinese Society,Stanford:
37. Sangren, P. Steven(1983).Female Gender in Chinese Religious Symbols: Kuan Yin, Ma Tsu, and the 'Eternal Mother'.Signs (Journal of Women in Culture and Society),9(11),4-25.
38. Shahar, Meir(ed.),Weller, Robert P.(ed.)(1996).Unruly Gods: Divinity and Society in China.Honolulu:University of Hawai'i Press.
39. Siu, Helen(1990).Where Were the Women? Rethinking Marriage Resistance and Regional Culture History.Late Imperial China,11,32-62.
40. Stockward, Janice E.(1989).Daughters of the Canton Delta: Marriage Patterns and Economic Strategies in South China, 1860-1930.Stanford:Stanford University Press.
41. Wakeman, Frederic E., Jr.(1966).Strangers at the Gate: Social Disorder in South China, 1839-1861.Berkeley:University of California Press.
42. Wolf, Arthur P.(1974).Gods, Ghosts, and Ancestors.Religion and Ritual in Chinese Society,Stanford:
43. Yang, Erzeng,Clart, Philip(Trans.)(2007).The Story of Han Xiangzi: The Alchemical Adventures of a Daoist Immortal.Seattle:University of Washington Press.
44. 佐々木正哉(1963)。咸豊四年広東天地会の叛乱。近代中国研究センター彙報，2，1-14。
45. 佐々木正哉編(1967)。清末の秘密結社‧資料篇。東京:近代中?研究委員?。
46. 吳光正(2004)。從何仙姑傳說看宗教傳說與民間傳說的互動。海南大學學報，22(1)，54-59。
47. 吳光正(2006)。八仙故事系統考論─內丹道宗教神話的建構及其流變。北京:中華書局。
48. 吳光正編(2006)。八仙文化與八仙文學的現代闡釋─二十世紀國際八仙論叢。哈爾濱:黑龍江人民出版社。
49. 李思平編(2004)。增城市旅遊文化系列之四：仙姑故里。增城:增城市文學藝術界聯合會。
50. 李獻璋(1990)。媽祖傳說的展開。漢學研究，8(2)，287-307。
51. 科大衛、劉志偉(2000)。宗族與地方社會的國家認同。歷史研究，3，3-14。
52. 胡道靜編(1992)。藏外道書。成都:巴蜀書社。
53. 香港何氏宗親總會編、珠璣巷何氏後裔聯誼會編(2008)。廣東省南雄市珠璣巷譜系‧廬江堂何氏宗譜。南雄:南雄市何氏宗譜編委會。
54. 張珣(1996)。女神信仰與媽祖崇拜的比較研究。中央研究院民族學研究所集刊，79，185-203。
55. 郭毅生編(1989)。太平天國歷史與地理。北京:中國地圖出版社。
56. 陳建華編、廣州市文物普查匯編編纂委員會編、增城市文物普查匯編編纂委員會編(2008)。廣州市文物普查匯編‧增城市卷。廣州:廣州出版社。
57. 陳賢波(2012)。明代中後期粵西珠池設防與海上活動─以《萬曆武功錄》「珠盜」人物傳記的研究為中心。學術研究，6，112-119。
58. 彭文勤纂輯、賀龍驤校勘(1986)。道藏輯要。臺北:新文豐出版社。
59. 黃萍瑛(2008)。臺灣民間信仰孤娘的奉祀。臺北:稻香出版社。
60. 鄔慶時纂修(1967)。（民國）龍門縣志。臺北:成文出版社。
61. 廖小菁(2014)。博士論文(博士論文)。香港中文大學歷史系。
62. 廖芮茵(2004)。唐代服食養生研究。臺北:臺灣學生書局。
63. 廖迪生(2000)。香港天后崇拜。香港:三聯書店。
64. 劉永華編(2011)。中國社會文化史讀本。北京:北京大學出版社。
65. 劉志偉(2007)。在國家與社會之間：明清廣東地區里甲賦役制度與鄉村社會。北京:中國人民大學出版社。
66. 增城縣博物館編(1987)。增城縣文物志（初稿）。增城市:增城縣博物館。
67. 廣東省文史研究館編、中山大學歷史系編(1992)。廣東洪兵起義史料。廣州:廣東人民出版社。
68. 歐初編、王貴忱編(1996)。屈大均全集。北京:人民文學出版社。
69. 鄭振滿(2009)。神廟祭典與社區發展模式─莆田江口平原的例證。鄉族與國家：多元視野中的閩臺傳統社會，北京:
70. 賴鄧家編(1997)。相水鈎沈。香港:中華文化出版社。

1. 龔禮茹(2020)。歸葬娘家：明清時期東莞懷德鄧族與女性祖先的祭祀─以「姑嫂墳」傳說為例。思與言：人文與社會科學期刊，58(3)，47-81。
2. 廖小菁(2018)。「仙居古廟鎮蠻邦」：拉律戰爭與何仙姑信仰在英屬馬來亞的開展。中央研究院近代史研究所集刊，100，47-84。
3. (2015)。何仙姑與七郎婆─廣東何氏宗族的女性祖先崇拜與歷史敘事。新史學，26(4)，127-183。
4. (2023)。多重邊緣的自覺：冼玉清嶺南研究的重層視域。近代中國婦女史研究，41，57-124。